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19 1910
SOCIAL AND MENTAL TRAITS
OF THE NEGRO
Research into the Conditions of the Negro Race in Southern Towns
A STUDY IN RACE TRAITS, TENDENCIES
AND PROSPECTS
BY
HOWARD W. ODUM
SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS
FOR THE DEGREE OF DOCTOR OF PHILOSOPHY
IN THE
FACULTY OF POLITICAL SCIENCE
COLUMBIA UNIVERSITY
NEW YORK
IQIO
SOCIAL AND MENTAL TRAITS
OF THE NEGRO
Research into the Conditions of the Negro Race in Southern Towns
A STUDY IN RACE TRAITS, TENDENCIES
AND PROSPECTS
BY
HOWARD W. ODUM
SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS
FOR THE DEGREE OF DOCTOR OF PHILOSOPHY
IN THE
FACULTY OF POLITICAL SCIENCE
COLUMBIA UNIVERSITY
OF THE
UNIVCRSr
OF
NEW YORK
I9IO
.
COPYRIGHT, 1910
BY
HOWARD W. ODUM
PREFACE
THIS work has three purposes. First, it is an effort to
contribute something toward a scientific knowledge of the
Negro. It aims to describe the conditions of negro life in
Southern communities and to analyze the essential qualities
of the race. Second, it is presented, not as a final treatment
of the entire subject but as a beginning, along with other
special studies, 1 for a scientific but practical study of the
Negro in the South. Third, it tries to interpret the Negro
Problem and to some extent to suggest means by which the
heart of the problem may be reached. It seeks to avoid
generalities and to present qualitative, specific, concrete re
sults. The suggestions made look toward the improvement
and development of the negro race and to the establishment
of relations between the races which shall be permanently
satisfactory.
In the prosecution of the investigation assistance has been
received with varying degrees of co-operation from many
persons throughout the South. Much encouragement has
been offered by a large number of those interested in the
study of the Negro and in the Southern problem. It is
hoped that the results of the study will repay to some extent
all those who have assisted in various ways.
1 See " Religious Folk-songs of the Southern Negroes " by the author
in The American Journal of Religious Psychology and Education,
July, 1909, vol. iii, pp. 265-365. It is the purpose of a companion work
on Negro Folk-songs and Folk-thought, to be published, at an early
date by the American Folk-lore Society, to study something of
the social psychology and folk-ways of the Southern negroes and
to present some aspects of the Negro s mental imagery, style and
habits.
309] 5
207002
<5 PREFACE [ 3ia
Special thanks are due to Professor David H. Bishop of
the University of Mississippi and to President W. L. Weber
of the Centenary College of Louisiana for valuable sugges
tions and criticisms, to Professor Albert Bushnell Hart of
Harvard University for important critical suggestions and
aids,, to President G. Stanley Hall of Clark University for
his personal interest, encouragement, and assistance, and to
Professor Franklin H. Giddings and Professor Edwin R. A.
Seligman of Columbia University for invaluable criticisms,
suggestions, and co-operation in making it possible for the
work to appear in its present form.
Special acknowledgment is also due Dr. Thomas P.
Bailey, Superintendent of the Memphis City Schools, for
merly Professor of Psychology and Education in the Uni
versity of Mississippi, under whose direction the special
studies were begun. Throughout the work his suggestions
and co-operation have been helpful. The best results of the
studies herein presented will be only a meagre testimonial
to his discriminating study of the Negro and to his scientific
interest and enthusiasm in promoting original research into
many important problems.
Perhaps the more natural arrangement of chapters would
be in the order : Home Life and Morals, The Negro Offen
der, Social Status, Fraternal Organizations, Churches and
Religion, The Emotions, Education, and The Negro Prob
lem, with a summary of discussions. The plan on which
the results are presented in this book, however, is to pass
from the more external conditions, through the special reli
gious and social activities of the Negro, to his more private
life; then, to proceed from the more general social life and
traits to the discussion of the total problem and to the con
clusions. In this way it is hoped that each chapter will be
carefully correlated with all the other chapters.
H. W. O.
COLUMBIA UNIVERSITY, APRIL i, 1910.
CONTENTS
FACE
PREFACE ^ 5
INTRODUCTION
The Negro judged by appearances 13
Individuals and the community 14
Diversity of conditions and problems 15
Value of specific results *. . . 17
Scope of the work 17
Difficulties in the way of the investigator 18
Purpose and tentative results of the work 20
A knowledge of actual conditions the first essential 20
Present tendencies in the South 21
The need for the study of the problem 21
CHAPTER I
NEGRO SCHOOLS AND THE EDUCATION OF THE NEGRO
The problem stated 23
Negro children of school age, regularity of attendance, age and
sex conditions of negro teachers in Southern States 25
General school facilities among the negroes in Southern towns . . 26
Number of pupils enrolled to each teacher; salaries of teachers . . 27
Irregularity of attendance 29
Causes for poor attendance 29
The poorer negro teacher yz
The better negro teacher 33
Working conditions and daily routine of school life 34
Characteristics of negro children 36
Brightness and ability of negro children 37
Race conditions of the Negro ; the child s inheritance 39
Effect of education upon negro youth 41
Methods that have been suggested for educating the Negro. ... 42
Inconsistency of past and present methods 44
Imitation of the white man vs. efficiency 46
7
g CONTENTS [ 3I2
FACE
A plan proposed for the education of the Negro for efficiency within
the race 47
Consideration of the objections to the plan 51
Conditions to be met in the successful training of the Negro ... 52
Regulation of attendance and supervision of negro schools .... 53
CHAPTER II
THE NEGRO CHURCH AND RELIGION
The function of the negro church 54
Religious denominations among the negroes 54
Location and description of negro churches 55
Membership and assessments 57
Church services and attendance 58
Description of common worship 59
Songs and music; qualities of negro church music 62
Negro prayers; musical notation of appeal 67
Preaching, sermons and responses; musical representation .... 73
Church collections; various methods 78
Satisfaction which the negro finds in all forms of worship 82
Protracted meetings, conferences, and burials ......... 83
The negro preacher 86
Moral qualities of the Negro s religion 88
Emotional and imaginative features 89
Religious conceptions and beliefs 91
White workers among the negroes; Sunday-schools 92
Methods and results of such work 93
Obstacles to effective religious work among the negroes 95
General attitude of the white church toward the negro church . . 96
Possible influence of religion upon the Negro 97
CHAPTER III
FRATERNAL ORGANIZATIONS AND BENEVOLENT SOCIETIES
The fraternal organization an institution among the negroes. ... 98
Growth of fraternal orders and benevolent societies 99
Organizations in Mississippi . 100
Reports of certificates and assessments 101
Compared with insurance societies of whites 102
Membership among negro organizations 102
Official newspaper organs 103
Character and scope of work done by the various organizations;
membership 104
CONTENTS g
FACE
Subordinate lodges; name distinctions 105
Juvenile societies 108
Principal characteristics of negro societies 109
Methods of propagation and support in
Enthusiasm, interest, and pride 114
Financial requirements and expenses 116
Misappropriation of funds 120
Delinquency and renewals 122
Reports of the itinerant worker . 123
Harmony and rivalry among separate orders 125
Satisfaction and enjoyment obtained from lodge activities 125
Officers, committees, and titles 128
Superfluous activities: abuse of authority and trust 130
Relative merits of the fraternal organization 132
Its services to the Negro 133
Objections and evils of fraternal societies among the negroes . . . 137
Original aims and purposes 142
Women s clubs 144
An estimate of the negro lodge 145
A platform suggested 148
CHAPTER IV
THE HOME LIFE, DISEASES AND MORALS OF THE NEGRO
Home life the basis of individual and social character 150
What of the Negro s home life? 150
Location and description of negro houses 151
Classification according to number of rooms; number in family . . 152
Living conditions in the negro home 153
Interior furnishings 153
Disorder and filth; conditions of earning livelihood 155
Relations between husband and wife as head of family 156
Supplies of provisions and habits of living 157
Unsanitary conditions, lack of hygiene, filthy habits 159
Relations between members of family; punishment of children; dis
integration of the home 160
Absence of general literature and the Bible 162
Resulting conditions 163
Sexual immorality and ethical views; negro children 164
Vulgarity of practices, songs and thought 166
Diseases and health conditions 167
Liabilities to disease; differences between whites and blacks . . . 168
Testimony of practicing physicians 170
10 CONTENTS [ 3 ! 4
PAGE
The seriousness of the situation 172
Attitude of the better negroes 173
The brighter side; better conditions 174
Difficulties of negro environment 175
The Negro s conception of home 176
The white man s part in tbe problem of the negro home and morals. 177
The -Negro s part .... 179
Conclusions ^ 181
CHAPTER V
THE NEGRO OFFENDER
Scope of the inquiry * . 182
Characteristics of the ante-bellum Negro; the Negro in Africa. . . 184
Fundamental aspects of the problem of negro crime 186
Negro crime in smaller communities 188
The woman offender 189
Detailed reports 190
Reports from larger communities 192
General conditions 195
Negro crime in cities 196
Ages of white and black offenders 197
Months in which arrests are most frequent 199
Detailed records of offences in cities 202
Relative nature of crimes of whites and blacks 206
Defence of the Negro 207
Negro commits more offences for which he is not punished than
offences for which he is taken into judgment 208
Negroes often the accusers 209
Weakness and the gratification of impulse the chief cause of crime. 210
The Negro more an offender than a criminal 210
General conclusions; seriousness of the Negro s condition .... 211
CHAPTER VI
THE SOCIAL STATUS OF THE NEGRO
What determines the Negro s status? 213
The home, criminal tendencies, church, fraternal organizations and
schools of the negroes considered 213
The negro laborer; classification 214
Inefficiency and vagrancy . 219
Professional ethics of idleness 220
Wages and demand 221
315] CONTENTS ll
PAGE
The Negro s expenditure of money 222
The Negro as a property owner 223
Improvidence and poverty 224
Negro society in general 225
Sunday with the negro 225
During the week 227
Specific modes of entertainment 228
Various enjoyments 230
The Negro in song j . 231
Social standards 233
Attitude of youth to old age 234
Attitude toward women 235
Jealousies and rivalries; caste .... 236
Limitations of the Negro s society 237
CHAPTER VII
THE EMOTIONS OF THE NEGRO AND THEIR RELATION TO CONDUCT
Is the Negro differentiated by his emotional development? .... 238
The essential nature of the negro s emotions 239
Illustrated by fear; nature and manifestations of 240
Anger, revenge, jealousy 242
Sympathy and imitation; satisfaction 246
Love and affection 251
Self-feelings; positive and negative 254
Individual and group strivings of the negroes 258
Sex-feelings; relation of sex to conduct and development 259
Morbid pleasures and pains 260
Lack of restraint and extreme expression of feelings 260
The social emotions of the Negro 261
CHAPTER VIII
THE NEGRO PROBLEM: AN ESTIMATE OF THE NEGRO
Theories, discussions and solutions for the negro problem .... 262
The student to interpret the problem 264
Requirements for an effective interpretation 265
Research into conditions of the negro race in the South 266
General conditions of the Negro 267
General attitudes and tendencies 268
Specific traits; psychological processes and sociological tendencies. 270
Summary of character-tendencies of the Negro 272
Form of expression of predominant traits 273
12 CONTENTS
PAGE
An estimate of the Negro s essential qualities 274
Qualifications of such an estimate 275
The Negro s environment 276
Industrial conditions; the laborer 277
The problem of labor in the South 278
Unreliability of negro labor .... 279
Growing dissatisfaction 280
South prefers negro labor in general 281
The economic value of the Negro to the state 282
Poverty and the accumulation of property 283
The better economic element among the negroes 284
Points of weakness 285
Relations between whites and blacks; political and social equality . 286
The explanation of the extreme race-feeling 287
The Negro s development must be through a slow growth ... 288
The Negro s part in the present situation 289
The quality of hopefulness 291
Necessity of the whites 292
Rational thinking and policies essential; no place for pessimism . . 293
The critic answered . . . 295
The best outlook 296
APPENDIX
CHILDREN DIFFER IN ENVIRONMENT
By Thomas P. Bailey, Ph. D., Supt. of Schools, Memphis, Tenn. 299
INTRODUCTION
DISCUSSIONS of the Negro in the South have become .->o
frequent and so varied that he may well be called the cen
tral figure in Southern problems. But the Negro is too
often judged only partially. The North estimates him by
a limited number of industrious and competent workmen
and by the more intelligent negroes. In the South the
Negro is estimated purely from everyday contact under
domestic and industrial conditions, and this general esti
mate of the black man is influenced much by what is heard
about him in common talk and political harangue. The
fact is neglected that the Negro has a life and environment
of his own which the whites do not see, which after all may
be at the bottom of his actions. To understand the real
Negro, he must be known in his home, in his more private
activities, at his church and lodge, where, as a rule, he is
not a creature of restraint in his natural actions, as well as
in the common appearances of the Negro s everyday life.
The white community sees the destructive factors that are
at work among the negroes; it sees little of the construc
tive factors that make for better conditions. The com
munity is kept informed of negro crime and vice through
the press, the courts, and the common trend of events and
conversation ; of the negro school and church, whether good
or crude, it sees little. Likewise, little attention is given to
the rich variety of negro life, negro folk-songs and folk-
thought, to the inner qualities of the Negro s nature or to
the essential causes of his conduct. Observing the loafer
317] 13
J4 INTRODUCTION
on the streets, the crowds of negroes who come to town on
Saturday, the jovial good-natured darkies, or the formal
appearances of groups of negroes is not knowing the Negro;
nor can he be judged alone from the laborer or the criminal
at large.
While the white community does not know the Negro at
his best, it is also true that it does not know him at his worst.
Painful as the fact is, it must nevertheless be recognized.
The negro loafer is observed on the street; he is not seen
as he obtains his living from some hard-working woman
who has toiled for her wages, nor as he corrupts other mem
bers of his race. The community sees the criminal in the
courts; it does not see the long train of crimes that has
brought him there. The thoughtful white man sees the
laborer and recognizes such a negro as a worthy and in
dustrious citizen; but the white man does not see him as
he struggles or more exactly does not even struggle
against the onrush of his animal nature which leads him
to neglect and abuse himself, his home and his family. It
is generally admitted that the Negro does not get justice
on many occasions; people do not as well remember that
his faults are often overlooked. Many times he is not ap
prehended for an evil for which the white man is punished.
This is not a rare but a common experience. Much is
heard of the cases brought to trial ; the world hears nothing
of the frequent instances in which the weakness of the black
race is accorded patience by the stronger race.
The fact that there are individuals among the negroes
who are worthy of the highest respect is gladly recognized
and gives hope that better possibilities lie within the race.
Groups or communities of such negroes would do much to
ward bettering conditions ; but they do not exist in this re
lation, and here, perhaps, may be found the key to the
situation. With the groups of families the community is
319] INTRODUCTION l $
formed, associations and surroundings are fixed, and a cen
tral point from which a greater influence emanates is deter
mined. The group communities form the towns; the con
ditions of the county are largely influenced by those of the
town. And just as the town in the South is a very potent
unit in the total social structure, just so the larger com
munities among the negroes invariably set the standard of
relationship, both among the negroes themselves a^id be
tween the whites and blacks. To know the Negro, then, in
this relation of groups or communities, is to know him best ;
to assist him here is to assist him most effectively. So it is
the purpose of this work to study, not specimens or eccen
tric characters, not picturesque or sensational phases of
negro life, but representative life that is common to the
great mass of negroes; to find out something of his home
life, his labors, his faults and his virtues, his school ideals
and work, his social life and standards, his lodge life, his
church and his religion. In short, the purpose is to reach
some insight into what the Negro appears to be and what he
really is, what he may desire to be and what he may possi
bly become in his future development.
In approaching such a discussion of the Negro, it is
necessary to note that particulars vary widely ; that the prob
lem is different in every state and county and community
according as conditions vary. The negroes in parts of
South Carolina, for instance, are different from those in
Georgia in certain particulars; those in South Mississippi
are quite different from those gathered in larger towns of
the South. Again, it is not surprising to find that the negro
problem hardly exists where there are only a few negroes.
A certain county in Alabama has only one negro to every
twenty-five hundred whites, and there are a dozen counties
in the Southern States where there is only one negro to
every hundred and seventy-five whites. On the other hand,
!6 INTRODUCTION [320
there are fourteen counties in the South where seven-eighths
of the people are negroes, and six counties in Mississippi
where the whites form less than ten per cent of the popula
tion. Similarly the numerical proportions vary in different
degrees throughout the South.
Again, the question is less acute and complex in sections
where negroes assume a submissive and deferential attitude
than it is in those communities where they assume an ob
stinate or aggressive attitude. The situation is different in
a town where the negroes make a special effort to pass on
the outside of the sidewalk from that in a town where the
opposite is true. The problem, in its immediate and practi
cal aspects is different in the cities from that in the towns;
that in the towns differs from that in the country; condi
tions in the rural districts themselves vary widely. The
negro who has been more or less left to himself is quite
different from the negro who, by constant observation, has
sought to imitate the white man s culture and attainment
on the one hand, or who has assimilated the white man s
vices on the other. Conclusions may not be stated dogma
tically, unless qualified to include numerous exceptions. In
deed, it must be said that exceptions to the general rule of
conduct are notable among the negroes. Likewise it would
be a serious mistake to assume that all negroes are alike in
character and conduct. It is very likely that the great
majority of negroes in these communities possess the weak
nesses and defects portrayed in the following pages, but
there are many exceptions, worthy citizens among them who
play an important part in the general life of the commun
ity. The other extreme which asserts that these character
istics are not representative because there are many ex
ceptions is as ill-founded. So long as the average of race
characteristics and race capacity are of a proved order, ex
ceptional cases of individual development will not suffice to
32 1 ] INTRODUCTION ! 7
characterize the race. For the millions may not be judged
by the "submerged tenth " nor by the " chosen ten."
But it is possible to secure and formulate results obtained
from careful studies of a limited number of communities,
based on co-operation on the part of negroes, on results
obtained by many who have labored among the negroes, on
the testimony of physicians and professional men of repute,
and on careful concrete studies in which no pains has/been
spared to make them accurate and exhaustive. The facts
brought out by these studies ought surely to have some
value. It is not claimed that the conclusions reached apply
to the negro race as a whole in the South or in any state;
they are intended to be qualitative as they apply to certain
phases and tendencies of life in the communities studied.
But they are applicable to a large number of communities
in the South ; and while these towns are not typical in every
respect, comparison of the results with further extensive in
quiry seems to establish the fact that the conditions de
scribed in this work are similar to those of the majority of
average communities in the South composed of whites and
blacks.
Fifty towns in Mississippi, Alabama, Georgia, Florida
and Tennessee, most of which are county seats, were taken
as the main basis for the investigation herein presented.
Their population varies from fifteen hundred to ten thous
and inhabitants, the average being about four thousand.
Some twenty other towns representing North Carolina,
South Carolina, Texas and Louisiana were studied to some
extent for purposes of comparison. In the chapter on the
negro criminal, data from the larger cities are included
also. For a number of years data have been gathered
from all possible sources in the Southern States. Con
tinued research and comparisons for verification have been
made for two years since the first work was summarized.
jg INTRODUCTION [322
The studies strive to emphasize the most important phases
of the problem, which are, for the most part, at the same
time those most neglected. The study is one of town life
rather than city or rural ; it is further a study of community
relationship, showing something of negro life as it is related
to the whites. The work is qualitative and its purpose is
to get at a proper beginning rather than to generalize on
ultimate solutions.
The difficulties in the way of making accurate investiga
tions into the conditions of negro life are greater than
can be realized by one who has not undertaken the task.
Aids in making investigations must be had from 6oth whites
and blacks. The whites, for the most part, are lacking in
accurate knowledge of specific existing conditions ; the blacks
are very untrustworthy and secretive. Among the whites
there is an abundance of general knowledge and opinions
about the Negro ; but accurate information which can be put
in tangible form is almost entirely wanting. This ignor
ance of vital particulars is surprising. Again, it is difficult
to obtain accurate information from public records, from
officers and clerks, since there is little provision made for
the separation even of the more significant and important
statistics of whites and blacks. The negroes are by nature
and cultivation secretive. The average black seldom gives
correct information in regard to more important details.
Most negroes are skilful in making up plausible stories
even as they talk; they often expand on minute details hav
ing no foundation in fact. It is only wheri the more reliable
negroes feel confident that the information is sought by a
sincere searcher and that the purpose is friendly, that any
effort on the Negro s part is made to convey the desired in
formation. Conclusions based upon testimony, whether
from whites or blacks, if they are to be reliable, can be
reached only through repeated inquiry from various sources,
323] INTRODUCTION IOy
and by carefully checking all results. This method has
been followed in these investigations ; in this way, too, com
parative data have been invaluable.
Other difficulties present themselves. There is a marked
tendency on the part of the whites to look with suspicion
and ridicule upon all searchers after facts about the Negro.
They are, moreover, considered as mere theorists. Such an
attitude is not without a good foundation in some respects;
but this does not change the difficulty or differentiate be
tween the real student and the false. Furthermore, the
motive and attitude of persons making investigations are
likely to be misunderstood by the negroes, who interpret
the efforts as very beneficial to them or as harmful. Fin
ally, the student finds difficulty in holding himself to the
persistent, sustained, and laborious effort that a searching
investigation requires. Many incidents growing out of the
efforts to secure his information are repulsive, not to say
nauseous and gruesome. Only the hardiest scientific inter
est in discoverable facts can sustain the investigator. These
conditions, together with the fact that the tendency of both
the popular and scientific mind seems to be slow in reward
ing such investigations, has sufficed to make most investiga
tions general and superficial.
The student who seeks for the truth must begin at the
bottom, take the position that he knows little of his subject,
and welcome all true information that may come to him.
Experience in this process and the results gained by the in
vestigation lead to the hope that it is not expecting too much
of the ordinary reader if he is asked to assume the same at
titude. Nothing can be accomplished of lasting results un
less the essential qualities of the Negro are known ; it is im
portant that the Negro should know himself. The acquire
ment of such knowledge must necessarily precede any effec
tive movements for the betterment of the race or for better
20 INTRODUCTION [324
relations between the races. It is hoped, then, that these
studies may assist to some extent in bringing about a desire
for further research, a desire which must precede the atti
tude in which sentiment is informed with knowledge. It is
well, too, for the Negro to see himself as he is seen from a
different viewpoint than his own. Perhaps the majority of
negroes never comprehend their situation at all. There is,
however, hope that the Negro desires to comprehend the es
sential weaknesses of the race. Is it possible that the lead
ers of the race and the more intelligent among them shall
permit their people to retrograde? Shall that happen,
which has seldom occurred in the history of mankind,
namely, that out of the darkness of race ignorance and
savagery there should arise a few generations with promise
of character and worth, only for the race to fall back toward
barbarism, retaining only the vices of the civilization that
touched their lives? To those of the negroes who are in
earnest a true picture of their relation to the community
and an indication of probable tendencies will be of service.
As has already been suggested, this work should not be
taken as a general study and as necessarily embodying final
conclusions. It is hoped that other searchers will follow
and, where the facts are different from those here presented,
will set them forth clearly and without prejudice. It is
not assumed in this work that because certain traits and
characteristics are manifested by the Negro under certain
conditions, that they are therefore peculiar to the Negro.
The facts are stated in their order; the entire conclusion
can be reached and interpreted only through the entire pic
ture as portrayed in the total results. The whole discussion
is necessary before arriving at the meaning of the whole
situation; and it is not a part but the complete picture that
should be seen. If there are those who have come in con
tact with the better negroes only, or have had a very limited
o 2 r] INTRODUCTION 21
experience, and yet assume to know the whole subject in its
practical application better than those who have lived in
touch with its most vital problems, and have come to feel
the full significance of every phase of the subject, to such,
these glimpses are respectfully submitted, with the hope that
they may investigate the truth or falsity of the assertions
and come to see conditions as they are.
While in the South the Negro is permitted a wide^range
of employment, at the same time that exacting requirements
are placed upon his conduct, still there is little interest felt,
little knowledge had, concerning his home life and private
conduct. But there is apparently a growing desire to know
more of the Negro from impartial sources, more respect for
earnest study of the situation, an increase in the number
of persons downright in earnest in the study of the Negro,
and a gratifying gain in the number of those inclined to im
partiality, firmness and fairness, who feel the full signifi
cance of at least the immediate situation. The relations
between the better elements of both races seem to be im
proving and there seems to be a growing tendency on the
part of leaders to make every effort to get together. It is
surprising and gratifying to note the co-operation of the
best element of the negroes in systematic inquiry when once
they are assured that the purpose of the work is friendly.
This fact gives hope that impositions will cease and the at
titude between the races may approach a normally desirable
one. There is still opportunity for an understanding be
tween the races. The situation calls for wise and positive
action ; the demand is for sincere utterance based on reason
and knowledge.
Nor can the importance of a proper study of so vital a
problem be doubted. Much has been said and written
concerning various " solutions " of the problem. It is ex
tremely doubtful if there is sufficient evidence as yet to per-
22 INTRODUCTION [326
mit a prediction of the outcome. The problem is one of
time, subject to unforeseen social, political, and industrial
influences. It may be possible, within a comparatively small
number of years, to ascertain the direction which the solu
tion will take. In the meantime, it is but reasonable it
is essential that the problem have, for the present, more
study and less discussion. It is but right that the Negro
Problem be given the same consideration and study with
the practical applications given other social and industrial
problems, and that the racial element be recognized. The
study which follows has special reference to such a policy,
and the tentative conclusions arc given with a partial view
to popular interpretation.
CHAPTER I
NEGRO SCHOOLS AND THE EDUCATION OF THE NEGRO
THE question of the mental and moral training -6f the
Negro has constituted the greatest problem to be solved in
all efforts to improve the negro race. Southern leaders
have sought to know the duty of the South in the matter of
educating the Negro ; they have earnestly desired methods
by which the best results might be obtained and have sought
the means of reaching these ends. Northern philanthro-
ists, too, have sought to assist in educating the negroes and
have given liberally to the cause. At the same time, there
has been no phase of the Southern problem in regard to
which there has been a greater difference of opinion, more
discussion and harangue, more fanaticism and misguided
philanthropy, and upon which there has been more wasted
energy and means. And to-day the situation is scarcely
changed ; after years of work under the methods which have
been used, after all the experiments that have been made,
and after all the changes that have been suggested, wherein
sentiment has often played too important a part, the situ
ation still remains a puzzling one. While the schools for
the negroes are in many cases apparently doing good work,
they are not producing and have not produced results which
were expected of them. To-day the problem is more seri
ous than ever before and each year renders it more complex
and unyielding to any definite solution.
Inquiry into the problem of educating the Negro suggests
several important aspects of the situation. First, the ques-
327] 23
24 SOCIAL AND MENTAL TRAITS OF THE NEGRO [328
tion of the results of past efforts to educate the negroes,
judged by the younger generations, is of immediate im
portance. Second, what are the present school conditions
which obtain among the negroes and to what extent and
with what degree of accuracy can they be said to apply?
Third, what is the exact problem of race inheritance and
conditions of negro children? What is their capacity for
education, and what sort of education is best adapted to
their needs and capacities? Fourth, what are the possi
bilities of the future and what are the essential needs of
the situation ? Finally, will education save the Negro from
his weaknesses?
The extent to which education has succeeded in helping
the Negro may not yet be known fully. It is possible, how
ever, to estimate the general results which education in the
past has had upon the negroes of the present generation.
Such an estimate will be found, not only in the study of
negro schools and education, but also in the careful study
of the Negro s home life and morals, his record of crime,
his industrial and social status, his social and religious life,
and his general conduct, traits and tendencies. Likewise,
the question of race inheritance and capacity for education,
and the general possibilities of the future can be fully stated
only in a thorough consideration of the entire problem of
negro life. In this beginning chapter, therefore, the prob
lem involved in the various aspects of the subject will be
stated only briefly, the present conditions and facilities of
negro schools described in a general way, and the question
of adapting special methods of education to the negroes will
be raised. This main problem should be kept in mind
throughout the discussions and the facts related in the studies
herein presented should be applied to its consideration. The
total problem may then be estimated and considered at the
conclusion of the work.
329] NEGRO SCHOOLS AND EDUCATION 2 $
The scope of the entire problem of educating the Negro
in the South is measured by the total number and condition
of the negroes in the Southern States. The numerical ex
tent to which an immediate beginning may be made through
the younger generations is determined by the number of
educable negro children and the proportion of those attend
ing school, with the degrees of regularity, to those who do
not attend. According to. the special studies made by the
Census Bureau from the last Census there were in the South
ern States Texas, Louisiana, Mississippi, Alabama,
Georgia, Florida, Tennessee, North Carolina, South Caro
lina, and Virginia 2,369,621 negroes of school age. Of
these only 717,130 were enrolled, or, of all the educable
children among the negroes in these states, only thirty per
cent attended school at all. Of this thirty per cent, again,
a little over thirty-four per cent were in attendance from
two to three months during the year; a little more than
thirty-one per cent from four to five months; twenty-eight
per cent for six months, and six per cent were in attendance
for only one month in the year. In Alabama, Georgia,
North Carolina and South Carolina, the average was great
est for those who attended from two to three months in the
year ; in Florida, Mississippi and Virginia from four to five
months; and in Louisiana, Texas, and Tennessee for six
months. Georgia had the largest number of negro children
of school age of any state, having 356,667 enumerable
colored children; of these only 110,586 were in attendance.
Mississippi, ranking second with 315,422 negro children,
had 125,850 in attendance, the largest number attending
school in any state. In every state considered there was an
excess of females over males in the school attendance of
the negroes ; the average ratio was forty-seven males to fifty-
three females. From five to nine years of age the males
were nearly as many as the females. Among the whites
26 SOCIAL AND MENTAL TRAITS OF THE NEGRO [330
the males were in excess of females about four to every
thousand. Among the whites, again, only one-fourth
of the teachers were males, while among the negroes
from one-third to two-fifths were males. Among the
negroes the teachers were older than among the whites,
the average for the negroes being thirty-two years, while
for the whites it was much less. Likewise young male teach
ers are far less numerous among the negroes than among
the whites.
Results to be obtained in the effort to educate the Negro
through the present school system are further conditioned
upon the school facilities offered to the negroes, the degree
to which they take advantage of them, and the character
of their teachers and the quality of work done. The schools
described in this work are those of the better class which
are found among the negroes of the average community.
They do not include the negro colleges and special schools
on the one hand, nor the poorer schools of the rural dis
tricts, on the other. Negro schools differ widely in particu
lars according as they are affected by the ideals and prac
tices of the negroes, the facilities available, and the super
vision of the whites. It is possible, however, to indicate
much of the general nature of working conditions among
the average negro schools. The negro school house is
usually located in or near one of the negro sections of the
town. 1 Most communities of the kind studied have only
one building so that many of the children who do not live
in the immediate vicinity must walk some distance, not in
frequently from the opposite part of the town through the
business portion, to attend school. A private school with
a small enrollment is not uncommon. Likewise a few in
dustrial and charitable institutions are found; but the gen-
1 For the location of negro sections of the town see Chapter IV.
331] NEGRO SCHOOLS AND EDUCATION 2 J
eral conditions in such schools do not differ materially from
those of the ordinary schools. The school buildings of the
negroes do not compare favorably with the negro churches
of the same community. The former are erected by the
whites, and the funds are appropriated from the general edu
cational funds, the greater part of which is contributed by
the whites, while the churches are built by the negroes with
the assistance of the whites. The school houses- of the
negroes are simple and plain but usually comfortable with
a seating capacity for nearly half of the negro children of
the town. The crowded conditions in which negro children
are often kept in school furnishes one of the most unsatis
factory features of negro school conditions. Altogether
school facilities for the negroes may be said to be about one-
fourth as adequate as those for the whites. Still the neces
sary equipment for the working of the school is increased in
most cases as it is judiciously used by the negroes. The
white board of education often finds it necessary to limit the
negro schools in supplies, owing to the tendency toward
unnecessary wastefulness. In most cases the negroes re
ceive whatever facilities and appropriations are given them
apparently with little interest, and they do not undertake to
increase these facilities by their own efforts and contribu
tions. Negro teachers are selected, salaries named and ap
propriations made by the white board of education. The
management of the school generally is supervised by the
superintendent of the white schools. It is true, however,
that many of the whites are careless and negligent in select
ing teachers and in equipping schools, and the white super
intendents, as a rule, show little interest in the work of the
negro schools and teachers.
There is an average of one teacher for every fifty to
seventy-five pupils enrolled, and for every thirty to seventy
in attendance. The principals of the schools, the majority
2 g SOCIAL AND MENTAL TRAITS OF THE NEGRO [332
of whom are male teachers, are paid an average of forty-
seven dollars a month; the assistants are paid an average
of twenty-four dollars a month. The length of the school
term is usually the same as for the whites. Tuition is free
to all resident students of the town, and non-residents pay
only during the months usually September, October and
April when the public school fund is not distributed. In
the majority of instances the school facilities and the num
ber of teachers are reasonably adequate to meet the actual
demands of the negroes, but there are numerous exceptions.
A town in which the negro school enrolled two hundred and
sixty-two pupils, with an average attendance of one hundred
and forty-six, employed but two teachers. That is, for each
teacher there were enrolled one hundred and thirty-one
pupils and seventy-three were in actual attendance. The
building, which was inadequate, was rented for the negroes
by the whites. In a larger town there were enrolled five hun
dred and seventy-five pupils, with an average attendance of
three hundred and twenty; for this number six teachers
were employed. Thus, there was an average enrollment of
ninety-five pupils and an average attendance of fifty-three
for each teacher. There were in the town seventeen hun
dred and seventy-three enumerable negro children, or, for
every teacher employed in the colored schools there were
some three hundred pupils in the community. The prin
cipal of this school received forty-five dollars a month, the
first assistant thirty dollars, and the other four teachers
twenty dollars a month each. With such averages of pay
for the negro teachers, many do not earn their salaries when
the value of their efforts is considered, while others earn
more than double the amount they are paid. In all cases
it is to be expected that such teachers would be of only
ordinary ability and it is not surprising that the superin
tendents of the white schools should express the opinion that
the negro schools are not doing good work.
333] NEGRO SCHOOLS AND EDUCATION 2 g
The average attendance of pupils is sixty-four per cent
of the total enrollment. The highest average attendance
found was eighty-three per cent and the lowest was forty-
six per cent. These figures represent the average attend
ance of the entire school for the whole year and are obtained
from reports of the teachers, in which any part of a day is
counted as a full day. It is apparent that in some cases
the actual attendance is not so good as reported by tlje teach
ers, but in many cases careful records are kept and the teach
ers make out their reports with pride. Examinations of re
ports for an entire year show that few pupils attend school
with any degree of regularity. The enrollment for each
month, although differing little in numbers, is not infre
quently composed of almost entirely different pupils. Usu
ally, however, there are a few pupils in each school who at
tend for the greater number of days in each month in which
they are enrolled. A few are not absent from school dur
ing any days for several months; such pupils usually come
from one or two families in the community, indicating
that the head of the family is interested in the schooling of
the children. They are the most neatly dressed pupils in
the school and most attentive to their school duties. But
the great majority of negro children attend school regularly
only for the first few weeks after their enrollment, or for the
first few days following the opening of a new term. Some
days the teacher finds almost a full attendance while the
very next day may witness the absence of nearly half of his
pupils. Many negro children do not attend school at all.
This irregularity of attendance and non-attendance is one
of the chief obstacles in the way of effective teaching even
where the teachers are good.
Many men of the North and some Southerners have as
sumed that the only reason for the lack of attendance on the
part of negro children was a lack of equipment in the schools
30 SOCIAL AND MENTAL TRAITS OF THE NEGRO [334
and that thereby an injustice is being done the negro. They
have not ascertained whether the negroes are using the op
portunities given them, nor to what extent other causes
operate in causing small and irregular attendance. It is
important that an impartial inquiry be made. Inquiries
among the whites produce little definite knowledge of the
situation. The general opinion is that the negroes do not
contribute means for their own education, do not use what
facilities they have, and do not comprehend in any sense of
the word the purpose of education. Inquiries and observa
tions among the negroes reveal some of the prevalent causes
for poor attendance. 1 It is the consensus of opinion among
1 Something of the attitude of mind in which actual conditions are
viewed by negro principals of schools may be learned from a study of
the reasons assigned by them for poor attendance; likewise much
may be learned of actual conditions. The following are exact
quotations: "Parents indifferent to needs, hence cannot be reached."
"A lack of appreciation of the value of an education on the
part of the parents." " Parental indifference as to compelling
children to attend, parents catering to whims of children." " False
notions as to pride in dress." "Distance of house too far for
smaller children." " Poverty." " Lack of interest." " Public school
facilities not good." "Children work out as nurses, etc." "Ignorance
on part of parents." " Only one house not large enough for all, in
northern part of city." " I do not know the reason." " Leave school
to work." " Poor school comforts and attractions." " Too small a
number of teachers." " Indifference on the part of city officials."
" Parents objection to proper school room rule enforcement." " The
tendency of the age toward ease and superficiality." " Parents of chil
dren take no interest in the schooling of their children, they seem to
forget the main things or truths that will make a race out of the youth."
" To a great extent our people do not see really the benefits of an
education." " Parents who are totally ignorant fear that his child will
be ruined by education." "A lack of interest on the part of school
officers and teachers." " The town boy goes to school until he is 12 or
14 and then he feels that a job can not do without him." " Some of my
people have not yet learned the value of school privileges." " They
would come, practically all of them, but I would not have a place to
put them or extra teacher to teach them, as the appropriation is small
335] NEGRO SCHOOLS AND EDUCATION ^
the majority of the best negro teachers that the greatest
obstacle lies in the weakness of the race rather than in a
lack of facilities. Thus one of the principals of a colored
school analyzed the causes for unsatisfactory attendance:
Many of our children don t attend school because we
teachers are incompetent ; because many of the parents simply
dislike their teachers; because some parents prefer Baptist
teachers ; because many children have their own wyy about
everything they do ; because many children do not like a strict
teacher; because some parents contend for a fine brick building
for the school; because as a whole many parents are too
ignorant and niggardly and prejudiced and contentious to do
anything aright. Yet we here have enrolled about one hundred
and fifty pupils this session in spite of the Devil!
Observations and studies seem to show that the causes just
mentioned are the principal hindrances to efficient school
work among the negroes. The limitations and ignorance^ i
of the black man make the saddest story that is told in all /
his life. There is no knowledge of the truth and no in
terest in its teaching. With such ignorance there can be ;
no proper conception of education or ideals to which the
and space limited, we are crowded to death with the present situation."
" Ignorant parents and inherited tendencies on the part of the chil
dren." " Lack of incentives from surroundings seem to think little
or no education is required to do what the colored people can get to
do. Not more than one child in a hundred seems to want to be a
preacher or teacher and think education is not needed to learn trades
and few even desire to learn them." " Slothfulness and negligence on
the part of the parents." " They do not want or desire to be brought
under proper control." " Environment about the school house, no
furniture, maps, desks, etc., as they should be." " Children becoming
breadwinners on account of death of the father." " Few do not at
tend some part of the nine months, they will come some part of the
term." " My people are not prepared educationally, a large percentum
of them, to know the real importance of education, for which reason-
in my mind is the cause largely for their children not attending."
32 SOCIAL AND MENTAL TRAITS OF THE NEGRO [336
school should develop. Poverty and misguided conceptions
of life, jealousy and distorted notions in general all com
bine to keep the children away from school and from at
tending regularly. Denominational prejudice and personal
interest determine much of the teacher s popularity, and
rarely, if ever, does the question of his equipment enter into
the chief consideration. An example will illustrate: In a
town where three teachers are employed in the colored
school, a petition was signed and brought to the board of
trustees in behalf of a candidate for the position of prin
cipal. Three years previous to the circulating of the peti
tion the negro whom the patrons wanted for principal had
committed a murder a white man in the same town and
was cleared in the courts on some technicality. He had been
away from the town, but had returned and wanted the
school ; his case, too, was a well-known one among the
negroes and had attracted considerable attention. The good
teacher, on the other hand, is not appreciated. The negroes
further complain that they are not given proper facilities,
and because they are displeased they refuse to make use of
those which they have. They desire that everything be
given them and wait for this end; yet they are not willing
to improve or increase what has been given them. They
show little pride in keeping the school buildings and grounds
clean ; the houses and yards are not improved. Were
the average community to devote the same kind of interest
and energy that is given to church and lodge to the school,
within a few years the negroes would find their interest in
the schooling of their children increased many fold. This
apparently is given little serious thought among the negroes.
The average of intelligence among negro teachers in
town and country is low, and their education is meagre.
A small per cent have an accurate knowledge of spelling and
reading and the simpler principles of Arithmetic. One may
337] NEGRO SCHOOLS AND EDUCATION 33
read dozens of examination papers, handed in by negro
teachers in vain to find one free from ridiculous blunders
in the simplest spelling and usage. The prevailing ignor
ance is nothing less than astonishing; and the condi
tions would seem incredible were it not for the fact that
the evidence is incontestable. Page after page could be
filled with such evidence gleaned from the school room and
examination papers of those upon whom rests the respon
sibility of teaching the negro youth. The negro teacner has
little reasoning power or depth of originality. There is
little of the principle of honor among them they do not
comprehend it. They do not regard cheating on examin
ations for license to teach as a serious offence ; and whereas
a white teacher discovered cheating on examination is dis
qualified for teaching, the cheating of the negro is often
countenanced.
The colored teachers employed in the schools of the towns
studied are of a much higher order than those just men
tioned. The average of intelligence is higher; they are
better educated and more earnest in their work. They have
a broader conception of the needs of the children whom
they are to teach. They have an honest purpose to serve
well their people. It is doubtful if any worker among the
negroes has more difficulties to overcome than has the
negro teacher. He must fight day after day against ignor
ance and superstition, himself a victim. He must struggle
against prejudice and irregular support from parents and
pupils. He must fight his way for the most part alone.
He must face inadequate facilities and know that he is fail
ing in his work as it is reflected in the great majority of his
pupils. The earnest negro teacher is good in so far as he
knows how to be. He often has false ideas of knowledge
and education but it is because of false ideas in the race.
And the negro preacher whose highest ambition is often to
34 SOCIAL AND MENTAL TRAITS OF THE NEGRO [338
preach with the " big words of the elements of knowledge "
is responsible for a great part of this conception. The
better negro teacher is the most honest and sincere leader
to be found in all the race. Patient and persistent, earnest
and honest, humble, yet sensitive to all interests of his peo
ple, following the best guidance he has, often vainly seek
ing for light, striving to increase his efficiency, conscientious
in his work, and appreciative of all true co-operation and
criticism this man deserves the highest tribute that can
be given him.
In the average school among the negroes there is a gen
eral lack of order in the routine of daily teaching in the
school room. There are many, however, which follow a
definite schedule and are systematic as far as conditions will
permit. The school often begins the day with order but
ends in disorder ; a class is begun in an orderly way but often
ends in confusion because of a lack of restraining power in
teacher and pupil. There is much noise pupils moving
their feet on the floor, moving from one desk or seat to an
other, studying aloud, and consulting each other. Often
the pupils must be permitted to study in an undertone, in
asmuch as their motor habits of study scarcely permit them
to study intelligently otherwise. During the winter months
there is almost constant coughing because the children
are continually affected with colds. Borrowing and lending
books, asking the teacher questions, and various little irreg
ularities keep the teacher busy at all moments. In the
school room methods of discipline are not infrequently crude
but often very effective; in several instances there has been
a decided improvement in this respect. Those superinten
dents of the white schools who carefully supervise the work
of the colored teachers testify that, relatively speaking, the
work done in the colored schools is good, notwithstanding
the disorder.
339 ] NEGRO SCHOOLS AND EDUCATION ^
The day in school is one full of interest to teacher and
pupil. The company of pupils gathers in the morning but
slowly. There is little uniformity in dress among the negro
children ; for the most part the children are poorly dressed.
But with all the varied attire and imperfectly, fitting gar
ments, there can be seen in the dress of almost every child a
hurried attempt at thoughtfulness. But there is less evidence
of pride in the dress of the children than is the case w^th the
older negroes. With this company of pupils ranging in age
from six to fourteen the average negro school opens. The
exercises are generally begun with prayer and song; many
schools have song books which they use regularly. The
children do not sing as heartily as would be expected, nor
are they attracted by the music of the organ or piano to
any great extent. The text books in the negro schools are the
same as for the whites, and while most of the colored schools
are not graded as are those of the whites, the graded books
are used with the negro classes. The teacher follows his text
closely, and " hears lessons " much after the old-fashioned
way. The classes are well organized and are often divided
into groups which recite as they are ready. Sometimes
they compete in the daily recitations a method which the
children enjoy. They are usually quick to criticise each
other s work. When the work is over they are always
eager for the recess hours and make no attempt to conceal
their eagerness; when dismissed the children make a rush
for the doors with much noise despite the fact that the
teacher has carefully instructed them to march out in an
orderly fashion. At recess they play games and are noisy
and intent with their play. Besides regular " lessons " the
schools are accustomed to have special exercises on Friday
afternoons; these consist of spelling matches, "speaking"
and similar methods of entertainment. At most of these
exercises a few songs are sung by teachers and pupils. The
36 SOCIAL AND MENTAL TRAITS OF THE NEGRO [340
recitation or " speeches " are usually short, and consist of
simple rhymes and sayings, or poems. They are often
" funny " ; not infrequently they are very creditable to the
children. There is much amusement in the audience while
the children say their speeches. The spelling matches are
conducted in the old-fashioned way; "sides" are chosen
by the leaders, preference being given to the supposed best
spellers. There is much noisy rivalry in these matches, and
each side is clamoring to win. On such afternoons secre
taries, critics, and other officers are appointed who often
read interesting reports. Such entertainments are not en
joyed by the patrons of the school; it is a rare occurrence
for the school to be visited at any time by the patrons. The
whites never visit the negro school. Consequently there is
little known of what is being done in the colored schools
except by the few superintendents who carefully oversee
the work of the colored teachers.
Negro children are easily interested, attentive, eager and
alert. For the most part they are bright and learn easily.
In many cases they appear brighter than white children of
the same age. They learn from memory easily and retain
little things for some length of time. Notable examples of
this faculty exhibited to an unusual degree have been found
in special cases. They are quick to learn simple phrases and
rhymes ; they often remember entire songs and stanzas after
having heard them a single time. Their wonderful capacity
for thus learning is apparently explained by the fact that
things heard in sequence cohere in the same order in the
memory naturally. An example of this kind will illustrate :
Four boys the oldest of whom was scarcely more than thir
teen years of age recited in continuous order over two hun
dred songs and rhymes, each of which was recognized by
each of the boys. The reciting of one recalled another in
rapid succession, and apparently they possessed an even
341 ] NEGRO SCHOOLS AND EDUCATION 37
greater supply as they manifested no desire to stop, al
though they seemed to know only the more or less indecent
ones toward the last. Similar cases in which even younger
children were involved might be given. The mind of the
Negro is easily sensitive to sound, and words which are
sounded in sequence, similar sounding words or words of
alliterative sound are retained by the negro child. They
are very fond of riddles stated in rhymes and takeylelight
in remembering the answers to them. They learn readily to
do things by imitation and become comparatively skilful in
a short time. They remember names and faces well. How
ever, there are many negro children who have an almost
total lack of mental perception, whose minds are so dense
that they can scarcely learn anything. The percentage of
such cases increases with age.
In the school room such qualities as have been mentioned
are manifested in interest and attentiveness. Negro chil
dren study diligently for short periods, and are quick to try
to think. Exceptional cases of the extremes are more
marked than among the whites. Reading, writing and
simple arithmetic are readily learned by the negroes; spell
ing is more difficult, perhaps because of their tendency to
follow sound only. History in the simpler stories is easier
for them than geography. In their language lessons they
compose interesting sentences but they can not overcome
their habits and forms of speech gained at home and the
inherent tendency toward mingling thoughts to a degree
that outruns the ability for any continued expression of
separate ideas. They have vivid but general and vague
imaginations; as far as they go they form mental images
quickly. The brightest students are those from nine to
thirteen years of age; the clearest minds seem to be found
from ten to twelve years of age. Few are found over four
teen years old who display any ability or clearness of mind
38 SOCIAL AND MENTAL TRAITS OF THE NEGRO [342
on the one hand, or any brightness on the other. Ex
periments with negro children seem to show that the age
of greatest brightness is later than that of greatest ability.
By brightness is meant quickness and aptness in the doing
and learning of simpler things ; by ability is meant the power
to grasp and hold that which confronts the mind. In both
boys and girls among the negroes the highest brightness
seems to be thirteen years; the highest ability for boys was
found to be eight years and for the girls nine years. With
white children ability increases and brightness decreases
with age. lAs a rule, after negro children become older
than ten or twelve years, their development is physical
rather than mental ; whatever of mental ability in the child
gave promise of worth to be recognized in later years is
crowded out by the coarser physical growthj In the small
community few negro children over thirteen years of age
attend school. It thus happens that with all the brightness
and other good qualities of negro children, they attain little
in the intellectual way beyond childhood. Even with better
advantages offered, and under competent instruction in all
cases, they would face tremendous odds.
Before considering further the negro school and its
work it will be well to note the condition of the child when
he enters the school room. Reference has been made to the
attitude of the parents in regard to sending the children to
school. The teacher and child must cope with odds against
which they are ill matched. Inherited tendency and en
vironment of the race conditions constitute a powerful
influence in the education of the negro child. Against these
he must gain whatever of good he is to receive, and it is to
help him overcome these that the best efforts and most care
ful study should be put forth. In proportion as this can
be done, to that degree will the next generation be stronger
than the present.
343] NEGRO SCHOOLS AND EDUCATION 39
Back of the child, and affecting him both directly and
indirectly, are the characteristics of the race. The Negro
has little home conscience or love of home, no local attach
ment of the better sort. He does not know in many cases
for months or years the whereabouts of his brother and
sister or even parents, nor does he concern himself about
their welfare. He has no pride of ancestry, and he is not
influenced by the lives of great men. The Negro bfas few
ideals and perhaps no lasting adherence to an aspiration to
ward real worth. He has little conception of the meaning
of virtue, truth, honor, manhood, integrity. He is shiftless,
untidy, and indolent ; he would live " coolly in the shadow
of his skin." The migratory or roving tendency seems to
be a natural one to him, perhaps the outcome of an easy
going indolence seeking freedom to indulge itself and seek
ing to avoid all circumstances which would tend to restrict
its freedom. The Negro shirks details and difficult tasks;
he is incapable of turning his mind toward any other subject
when once morbid curiosity holds his attention. He does
not know the value of his word or the meaning of words in
general. He utters phrases suited to his own fancy without
regard to their meaning and forms conclusions in his mind
which give him pleasure. He recognizes no causal relation
between stability and prosperity, whether it be in reference
to his local abode or his work. The Negro is improvident
and extravagant; lazy rather than industrious, faithful in
the performance of certain duties, without vindictiveness, he
yet has a reasonable amount of physical endurance. But
he lacks initiative; he is often dishonest and untruthful.
He is over-religious and superstitious. The Negro suspects
his own race and the white race as well; his mind does not
conceive of faith in humanity he does not comprehend it.
While for the most part negro children are cheerful, the
older negroes are less so than formerly. Instead of the one-
40 SOCIAL AND MENTAL TRAITS OF THE NEGRO [344
time good-nature, a spirit of moroseness and sullenness is de
veloping. Negro children are easily susceptible to all in
fluences brought to bear upon them. It has been observed
that the Negro is lacking in morals, so far as personal purity
and chastity are concerned. All phases of indecent subjects
are discussed in the presence of children. As a matter of
fact, the prevalence of habitual immorality is understood by
all the children grow up after the manner of the older
ones, feeling that the situation is but a natural one. Take
an illustration : " Uncle Tally " writing for a negro news
paper published in a small community, has this to say :
I have seen the time when it was a disgrace for a young
girl to go out of the church at night alone, but you can see
them do it now, but when a girl does it now the best people
know that she is not straight and if they had half as much
character as they had clothes on their back morality would
reign supreme. I be dog my cats if I don t want to see the
time come when I tip my old hat that I will be satisfied that I
have tipped it to a lady but the way things are now I feel
better satisfied when I tip my hat to a girl with a basket of
clothes on her head than some of them with a fine hat on,
because most of the time there is more virtue under the basket
of clothes than there is under a fine hat.
He continues about girls in "big meetings" sitting out with
immoral young men and adds : " and hang me if some of
them don t try to be school teachers." And many of them
are school teachers. One of the crying weaknesses in the
negro school is the lack of moral strength on the part of the
women teachers. It is but natural that children accus
tomed to gross immoralities at home and sometimes seeing
indications of the same tendency on the part of the teach
ers, should be greatly affected by it at school. Thus with
mental stupidity and moral insensibility back of them the
345 ] NEGRO SCHOOLS AND EDUCATION 4I
children are affected already in practice and thought, in
deeds and in speech. Furthermore, they come to the
teacher, as will subsequently be shown, having antipathy
toward their own race and disappointed at " being a nigger/
When the conditions in the school room are seen in the
light of actual conditions obtaining, they are easily under
stood and little surprise is felt that the results have not been
better. It is easily observed that these obstacles have
not been overcome, but have rather set the bounds for the
school s effectiveness. Because of this the growing gener
ation of negroes is not superior to the negroes of a gener
ation ago, as a race, rated according to religious and moral
standing, and according to their economic value to the com
munity. The schools do not appear to have improved with
in the last decade nor do the results appear in so favorable
a light as a few years ago. Much has been attempted but
there are certain characteristics of the young so-called edu
cated negroes which work great harm to the race. It is true
that as far as actual mental illiteracy is concerned, a great
deal has been done, but it seems that the whole current of
mental improvement has reached unhappy results.
The young educated negroes are not a force for good in
the community but for evil. The Negro quickly outgrows
the influence and control of his instructors; especially has
this been noted in cases where the whites have taught them.
These young negroes are not in sympathy with their par
ents ; they appear to neglect them more than those who are
not " educated." They feel that manual labor is beneath
their dignity ; they are fitted to do no other. They sneer at
the idea of work, and they thus spread dissatisfaction among
the members of their race. They imitate the whites and be
lieve themselves thereby similar to them. They love only
the show of apparent results and do not care for the details
of attainment. They have not rejected vicious practices in
42 SOCIAL AND MENTAL TRAITS OF THE NEGRO [346
their own lives nor condemned them in theory; on the con
trary they have chosen to practice them and to condone the
vices which are increasing in the race to its rapid deteriora
tion. They uphold immorality and wish to ostracize any
who assist the white man contrary to their own notions,
thinking all the while that they are manifesting a spirit of
race loyalty. It is clear that their moral natures are miser
ably perverted. Such a statement should not be interpreted
as abusing the Negro; for, considering the putrid moral
air he breathes and that there is no light to nourish his spirit
ual instincts, there could be no other outcome. Despite the
excuse, however, the facts remain unchanged. The negro
schools taught under present conditions have not produced
the desired results; conducted according to the white man s
own methods they have been unsatisfactory. Even in those
schools which have been given ample equipment and have
employed the younger educated negroes at better salaries,
the results do not appear to be lasting; but it is in the ac
quirement of modern superficial methods wrongly applied
that they seem to surpass.
The problem is indeed perplexing, and from the view
point of the Negro the way must appear a difficult one.
Many remedies have been offered and many methods sug
gested for the attainment of better results. Some of these
may be noted. Ex-Governor Jelks of Alabama has sug
gested that Southern white men should teach the negro
schools. To this there are such serious objections that it
would appear to be inpracticable. In the first place, the
negroes offer serious objections; their objection is thus
stated in a leading editorial of one of the negro church
papers :
Governor Jelks of Alabama, in his article on the school
question and in discussing Negro education in particular, is
347] NEGRO SCHOOLS AND EDUCATION 43
very careful to suggest that only white men should teach in
these schools. This raises a very fine point from our stand
point, namely, this unless there is a very careful selection of
white men the Negro would have great hesitancy in entrusting
his children, particularly the girls, to their care. Not all white
men of the South, but a very large percentage, are very bold
in asserting that the Negro women cannot be chaste and vir
tuous, and hence they are open to desperate attacks from a
source that ought to be helpful. White men of the South have
opened themselves too largely to criticism to at once be ushered
into unquestioned leadership of the intellectual, moral and reli
gious life of the Negro in the South. Governor Jelks s keen
and decided drawing the line raises the question and since it
is raised let it be met in all fairness. Do Southern men respect
us enough in our race life and in our hopes for the future?
Can our children be entrusted to them ?
The negroes would object further because it would deprive
their best educated men and women of the field of labor
which they think they can most effectively occupy. They
would object to being robbed of an occupation. Besides the
objections offered by the negroes there are additional rea
sons why such a plan is impracticable. The Southern white
man is unwilling to teach in these schools. As conditions
are now, most boards of trustees are careless in selecting
teachers for negro schools. With the present supply and
the existing prospect for a future supply of white teachers
the negro schools would get only inferior men. And none but
the best equipped in training, endurance, and moral stamina
could ever teach faithfully and efficiently in a negro school.
The average Southern white teacher is not prepared to
teach negro children. Certainly there will not be, even for
generations, thirty thousand such men.
It has been suggested that only Southern white women
can effectually teach in negro schools. And it is doubtless
44 SOCIAL AND MENTAL TRAITS OF THE NEGRO [348
true that they could teach them quite successfully. But
under the present relations between the races, nothing would
seem more improbable than such an undertaking. It has
been suggested by both whites and blacks that agricultural
and mechanical schools should be established for the negroes.
It has been suggested again that half of the curriculum be
given over to industrial studies. Military discipline has
been advocated as the best way to direct the education of the
Negro youth; strict methods of discipline in many forms
have been suggested as a sufficient corrective of the evil
conditions. The kindergarten system has been urged for
the development early in life of manual dexterity. While
these systems have much to commend them, is it probable
that they will be adopted? If adopted, has the negro at
present a sufficient foundation for effective results? In the
light of the whole situation and in connection with the many
proposed plans, the following observations are offered.
It is clear that, at least for some time to come, the Negro
must have his own teachers in the school room. The school
is the only place where a change of home life can be af
fected to any marked degree and where moral, physical and
hygienic education can be obtained. This must necessarily
take more than a generation. And it must be begun by the
negroes under the supervision of the white man. It is
furthermore true that the negro teacher should have means
and methods for his use which are specially adapted to the
proper training of his children, and he should have the care
ful co-operation and supervision of the whites. There are
certain conditions which must be met by the negroes which
do not obtain among the whites; and it is but just that white
supervision, recognizing this difference, should better adapt
means needed for the colored teacher s use. Here are chil
dren who must cope with tremendous odds in inherited ten
dencies and environment. They are different in every par-
349 ] NEGRO SCHOOLS AND EDUCATION 45
ticular from the white children; the basis on which their edu
cation must rest is different from that of the white children.
And yet under white supervision, they are given the same
books, the same methods and the same grade of methods,
and are required to learn as the white children do. The
Negro is condemned because he thinks himself the white
man s equal, and still we say to his children : You must use
the same methods and the same degree of perseverance if
you are to get anything out of school. It is complained that
they learn too much, and it is complained that they can not
learn at all and are incapable of receiving an education. In
each case the Negro is compared with the whites. The
logic of the situation is all wrong; the methods would ap
pear to be wrong. In addition to the fact that the children
of the two races have lived under such different educative in
fluences and therefore need different matter and methods,
the text books used in the first grade are especially suited
to the whites and not suited to the negroes. To illustrate,
turn through the pages of the first and second or third grade
readers used by negro children in the schools. Such books
are used for reader, spelling book, for writing exercises, and
they often use no other text. The pages are illustrated
with pictures in colors, and in every case where persons are
involved they are pictures of white boys and girls with rosy
cheeks and pretty features. These children have toys and
pets and comforts, and all that luxury without labor could
demand. The simple stories are of these boys and girls at
play, of their dolls and toys and friends. The stories are
varied, and are illustrated with the view to interesting chil
dren; and properly so. But what is the state of interest
with which the negro child reads of things which are not his
and can never be ? Or what must be the recoil to his feel
ings when eagerly enjoying the scenes, his imagination has
transported him into that wholly ideal life, he suddenly re-
46 SOCIAL AND MENTAL TRAITS OF THE NEGRO [350
members that it is only the white boys and girls that he reads
of and that nothing of his own life is mentioned, and that he
can not be like the white child ? Certain it is that the bright
mind of the child conceives some idea, and there can be but
one result in his mind, even though it may sometimes be in
definite. Is it surprising that the negro child, as he gets the
daily -lesson, begins to wish that he were white, or is it
surprising that the new world which dawns upon the
brighter negro children is a wrong conception of life? Is
it surprising that the girl cherishes and fondles, as with some
motherly instinct, the white doll and refuses to have aught
to do with a black doll? It is little surprising that early in
life these children begin to aspire naturally to be like the
whites and that they seek every opportunity to gain any
similar traits or appearances. They do this whether they
attend school or remain at home it is unfortunate that the
school should be a means for cultivating this tendency.
Again, is it surprising that the older negro boys, already af
fected with criminal impulses, begin to formulate those
malignant and voluptuous thoughts which turn to criminal
aspirations ?
The negro teachers, as they follow the text book closely,
can but long for the beauty and light which is pictured in
the more favored life of the whites, naturally making it an
ideal for his pupils. The current feeling among the chil
dren as well as older negroes is well illustrated by the con
solation offered by a negro teacher to one of her pupils :
" You write so sorrowfully about being a negro. My dear
Dulce brown skin and kinky hair are nothing to distress
you; the trouble lies much deeper than that. If you were
a little pale faced, yellow haired girl, and all the rich, well-
educated people about you had brown skin; if those who
rode in carriages and autos had kinky hair; if the dominant,
cultured, successful race were Negroes, you would long to
351] NEGRO SCHOOLS AND EDUCATION 47
be a Negro also, brown skin, kinky hair and all. It is a
matter of education, morality and money; and just as soon
as the majority of negroes acquire these, the question of
color will begin to drop out. Are you doing what you can
to hasten that day?" The idea among all classes of negroes
teachers and pupils is monstrously wrong. For the
most part they seek only to be like the whites rather than
to obtain the qualities which make the white man superior.
The question of color will not drop out. On th other
hand, the Negro is encouraged in imitating the white man
and then abused because he does it; we expect him to imi
tate the good in the stronger race and not the bad. We
give the white children lessons which we desire to be in
centives to learning, culture, and high ideals; when the
Negro reads the same lessons, if he should aspire to the
same ideals, he is accused of being criminal. Perhaps he
can not aspire; he imitates.
The suggestion made here is that the text books of the first
years for the negroes should be very different from those
of the white children. It is hoped that the suggestion will
merit serious consideration and to this end brief explana
tion is given. No outline of the proposed books will be
given here but the general plan may be indicated. New
text books are desirable for two main reasons : First, books
are needed which are especially suited to the negroes as a
race, to develop the negro child within his race. The
second may be stated more fully: Text books are needed
which are especially adapted to the negro mind, texts based
on the most accurate and sympathetic knowledge of the
characteristics of the Negro, which comprehend the pecu
liar needs of negro children, which are carefully planned
and graded to teach the things fundamental in their proper
education. It is essential that details be taught from the
very beginning, and by constant drill the habit of doing
4 8 SOCIAL AND MENTAL TRAITS OF THE NEGRO [352
things with accuracy be forced. The constant repetition
of little things, done in order, might overcome much of the
tendency in the Negro for carelessness and instability. But
if any such results are to be hoped for, they must be ob
tained before the pupil goes beyond fourteen years of age;
here the physical brain in the Negro reaches its maturity,
and nearly all that can be done for a generation must be
done by methods suited to the children.
(i) Let the influences upon the negro child, at least so
far as the school is able to effect this end, lead him toward
the unquestioning acceptance of the fact that his is a differ
ent race from the white, and properly so; that it always has
been and always will be; that it is not a discredit not to be
able to do as the whites, and that it is not necessarily a
credit to imitate the life of the white man. Let him not
measure his work by the white child s achievement. If
there were no impossible fancies of being like the whites, or
the constant thought of being below them, slight progress
might bring the teacher and pupil to some consciousness of
the degraded condition of their race. Let the negro chil
dren read stories of pioneer days, and of those who have
worked their way up through the years ; let such lessons be
designed to teach that labor is honorable and idleness de
grading. He may learn from reading stories of Africa how
much better off he is than his cousins. Let him read stories
of his own people, of whom there are hundreds of stories
told of fidelity to duty and trust ; stories of little homes with
the family, and what attractions are possible for the clean
negro home; of neat cottages and houses, descriptions of
rooms and yards ; of cleanliness and its necessity ; of every
day life and what to do in the home, of fresh air and sun
light stories of health and happiness, of labor and honor,
of things interesting in the telling, but of vital import as
they pertain to the everyday life of the children themselves.
NEGRO SCHOOLS AND EDUCATION 49
Then there should be many nature stories, of animals and
crops, of planting and growing seed, of birds and country
life. Simple rhymes and poems specially chosen for the
purpose would be inserted at frequent intervals all of which
could be arranged with proper illustrations and the same
pedagogical principles of teaching the reading, writing and
spelling. This would have its positive value and it would
have its negative value. While the negro child \tf inter
ested in his own matters he will not be incited to wish for
the white man s conditions of life or for his nature. Until
some such methods have placed the negro child on a firm
basis, the Negro can never achieve permanent results in his
civilization.
(2) Little experiments in the school room indicate that
it is almost impossible for the negro child to do anything
with continuous accuracy. The scorning of details is
clearly seen in the habits of the children. For instance, if,
after careful instructions, the child is given the task of
drawing ten straight lines, two, three or four, will be well
drawn, while the others will be carelessly done. This ten
dency may not be overcome in a, short while ; but the negro
child learns to do little things easily, and, when made to do
so, can do them well. The one fundamental need, then,
of the child is constant drill ; nothing will take its place.
Exercises for facilitating the teaching might be offered
at the end of the several chapters or lessons in the text books.
With the reading lessons squares or other figures should
illustrate the story and the child should be required to draw
these figures ; with examples in arithmetic, exercises in draw
ing parallel and perpendicular lines and adding them, or
similar exercises, would be given constantly. Notes at the
end of each lesson might assist the teacher in enforcing ac
curacy and effectively teaching the lessons. Again, after a
story, the note might suggest that the pupil read aloud the
50 SOCIAL AND MENTAL TRAITS OF THE NEGRO [354
lesson at home; so with a lesson on hygiene, instructions
for simple exercises at home or at school might be given.
In all instances they should be repeated often enough in
the proper way for the child to recognize a practical appli
cation. If the negro home standard is to be raised it must
be through the child. Nothing short of constant drill and
the habitual performing of details can ever make good
home keepers of negro girls. In all exercises the methods
should be reasonable; the negro child needs simpler exer
cises than does the white child. However, each should be
designed with a special purpose in view. Negroes are
rarely open to reason ; here they need to see things in their
details rather than in the total appearance. They need to
learn the real meaning of a few words rather than the
sound of many. Boys and girls who are sent to the board
to write sentences illustrating the meaning and use of com
mon words like are, the, boy, girl, compose many sentences
containing admonitions as to boys and girls stealing, telling
lies, and similar sins. And yet they manifest no practical
knowledge whatever of the meaning of the words; they
think of the sound of the words and the entire sentence and
of a pictured favorable impression made upon the teacher,
or their own sense of " oughtness " and what they know to
be the right sentiment. So it is with right and wrong,
heaven and hell, and other words commonly used by negro
children. Here again this method may help to resurrect
the conscience of the Negro and move his intellect, and if it
is possible to eradicate the criminal tendencies, it can best
be begun in the school room. Special passages selected
from the Bible and placed in the back of the book for morn
ing reading or home reading might greatly assist in teach
ing the scriptures to the negroes, and perhaps in time, moral
principles would be inculcated. Such exercises as have been
mentioned, with suggestions for improving the school
355 ] NEGRO SCHOOLS AND EDUCATION 5I
grounds and keeping the building clean, would not only be
effective in results upon the children, but also in the dis
cipline and management of the school.
It will be objected that the above plan is theoretical and
in the practical test would fail of results. No one, however,
would claim that it would be less effective than present
methods and it would imply only the ordinary change
brought about by the adoption of text books. It wotffld, be
sides meeting the needs of the negro children already men
tioned, meet the requirements of superintendents of white
schools who have indicated in their reports the defects of
the school work among the negroes. Furthermore, the
negro teacher follows his book closely and as a rule teaches
what is found in it. He can be depended upon to do so in
this case. The simple exercises because of their newness
would be of interest to the teacher, and it is probable that
the average teacher would find pleasure in preparing each
lesson, and the pupil look forward to each new exercise.
This change would put new life into the work and new inter
est into the teacher s field of labor. Like the children, he
would reap benefit. It will be objected that the Negro
will protest against such a change; it is assumed, however,
that the illustrations and contents of the books would be
judiciously chosen with the view of pleasing the children
and at the same time instructing them. Many negro teach
ers are willing to affirm that they approve of the plan. It
would, of course, be impracticable to require separate texts
for negroes above the grammar grades ; but it is only in the
formative period, when the pupil will be in the elementary
subjects, that special texts are needed. Students whose
ability and ambition carry them into advanced studies will
most likely be intelligent enough to understand their posi
tion. Such a change in elementary studies would not be
cutting off the Negro s present advantages but an essential
52 SOCIAL AND MENTAL TRAITS OF THE NEGRO [356
aid in preparing him for better things. If the plan is
properly interpreted no negro leader who aspires for his
race to reach the best results will offer objections. There
should be no objection on the part of the whites if they de
sire the negro to be trained for usefulness.
The great obstacle in the way of the Negro s industrial
efficiency as well as in his mental and moral character is his
lack of sustained application and constructive conduct.
Such a state of being is, however, but natural to a people
of the Negro s temperament. He easily responds to all
stimuli and is controlled, therefore, by present impulses,
which leads to almost complete lack of restraint. The pleas
urable yielding to impulses in the breaking-down of restraint
and in the habit of non-exertion make the negro very in
active on the one hand, and the carrying of pleasurable re
sponses to an extreme exhausts and degenerates his vital
powers, on the other. The negro is therefore weak in so
cial and self control and in self-direction, and has little
capacity for sustained control of any sort. With such a
predilection and predisposition the Negro does not lend him
self to the development of deep and permanent qualities
through the working-out of essential processes. Through
habituation, facility, inheritance and temperament, there
fore, the Negro is superficial and irresponsible. It is easily
seen, then, that in order to help the Negro most effectively
not only the content of his mind must be improved but also
his mode of applying the intellect and feelings must be
changed. If the Negro has latent powers they can be de
veloped and retained only through some such processes as
have been suggested, together with selection. Even if the
various methods should be adopted, or any parts of the
many plans already suggested for the education of the
negroes should be carried out, the elementary branches must
still be taught. Efficiency in application is the first essential
357] NEGRO SCHOOLS AND EDUCATION 53
to any permanent results. Such specially adapted methods
would greatly facilitate matters as well as assist in making
a proper beginning. Uniformity would be had, as now, by
the adoption of satisfactory texts, edited and selected with
special care, and the cost of books would not have to be
increased.
A careful study of the Negro s habits and traits of life
will reveal the extent to which the facts just related^pply.
In connection with such a plan as has been suggested there
is need of some method by which regularity of attendance
may be had, otherwise the basic principle of the method
would be thwarted. Some regulation is needed whereby
compulsory attendance is required, not for any specific num
ber of months, but for the time during which the pupil is
enrolled. The work of the negro schools should have the
co-operation and interest of the whites of the same com
munity. Furthermore, supervision by white teachers of
ability is absolutely essential for the present. Many negro
teachers have been known to put new life into their work
and new interest in their schools because white men have
shown a real and practical interest in the work. The
negroes thus reap both the benefit that comes from white
supervision and the encouragement offered by others who
work in similar fields of endeavor. A careful consideration
of this phase of their duties is earnestly asked of school
superintendents throughout the Southern States. The
negro can be assisted in obtaining a substantial training
easier than he can be given a superficial education.
CHAPTER II
THE NEGRO CHURCH AND RELIGION
THE Church has been called the central point around
which all negro life revolves. It is certainly a great influ
ence in the life of the negroes and furnishes them with the
greater part of their better life and the outlet for much of
their energy. The function of the negro Church is rather
to give expression and satisfaction to social and religious
emotions than to direct moral conduct. The Negro is well-
known for his religious nature and the richness of his ex
periences. The question has often been raised whether or
not the Church could be used effectively to assist the Negro
in overcoming his weaknesses. What the possibilities may
be and what the Negro s needs are can best be known
through a study of the Negro s churches and church life.
Such a study should reveal the main facts concerning negro
churches, membership and attendance, church services and
methods of worship, religious feelings and beliefs, the moral
qualities of the negroes, and the relations existing between
the white church and the negro church. In this chapter
the effort is made to present and interpret in a discriminat
ing way such facts. The results of the concrete experi
ments made by the whites among the negroes are especially
significant in their bearing upon the entire question of negro
religion and life.
There are among the negroes in the South church organi
zations in the following denominations: Baptist, African
Methodist Episcopal, Colored Methodist Episcopal, African
54 [358
359] THE NEGRO CHURCH AND RELIGION 55
Methodist Episcopal Zion, and Methodist Episcopal. In
some of the states there are a few organizations and churches
among the Congregationalists, Colored Cumberland Pres
byterians and African Union Methodist Protestant, with a
small number of special or " sanctified " organizations. The
white Presbyterians of the United States have established
a number of churches among the negroes and exercise a
supervision over them. The Protestant Episcopal ^Church
has many communicants throughout the South. The
Churches most commonly found among the negroes in the
South are the Baptist, Methodist Episcopal, African
Methodist Episcopal, and Colored Methodist Episcopal,
known generally as the Baptist, the M. E., the A. M. E., and
the C. M. E., respectively. Most communities have more
than one church, generally three or four. Where only two
churches are found, one is commonly a Baptist and the other
some form of the Methodist. There are, however, more or
ganizations among the Baptists than among all others com
bined.
Negro churches are usually located in or near the negro
sections of the town. If there are communities of negroes
segregated in two or more parts of the town, the churches
are accordingly not infrequently located in different negro
divisions. If there are, for example, four negro churches,
three will perhaps be located in the same vicinity and the
fourth on the opposite side of town, or two will be located
together and the others in a separate section each. The
negroes exercise much care and judgment in selecting and
obtaining lots upon which to build their churches so that the
locations of the negro churches compare favorably with
those of the white churches. Through the industry and
energy of the negroes and the co-operation of the whites the
church and parsonage are often located in most desirable
parts of the town. The church edifices, too, reveal con-
56 SOCIAL AND MENTAL TRAITS OF THE NEGRO [360
siderable industry and pride. Measured by the property
owned by the negroes and by other ordinary standards, the
negro churches are, thus relatively speaking, far superior
to those of the whites. The whites, however, assist the
negroes in many private ways and contributions. In one
place, at least, namely in his church, the Negro does not
suffer by comparison. The exterior of such churches pre
sents a pleasing appearance. Most churches are con
structed of wood, are painted, have a simple but creditable
steeple, and the windows are usually of stained or painted
glass. The interior is comfortably and neatly furnished
with substantial pews, pulpit furniture, an organ, and a
bookcase for church and Sunday-school supplies. As a rule
the church is kept neat and clean to a reasonable degree and
much pride is manifested in the keeping of the church. The
bell is an important part of the church building, since it
appeals to the negroes with unusual force and serves to
remind them of church hours. The externals of the negro
church, the building, the bell, the equipment and furnishings
are pre-eminent in the Negro s thoughts for the success of
his Church. These and successful collections are causes for
the heartiest congratulation. There are, however, quite a
percentage of negro churches which reflect little pride and
thrift. Many are poorly equipped because of lack of funds
and poorly kept because of lack of interest and pride. A
neat but poor building does not appeal to the majority of
negro worshipers; it then represents only a place to meet,
and the same habits of filth and carelessness are found as
in other activities of the Negro s life. Taken as a whole,
the average value of the churches studied with their prop
erties is $2710.00. Each church receives, in addition to the
names of the town in which it is located, also a special name,
e. g., Woodville Grace M. E., Thompson Bethlehem Baptist,.
Jackson St. Paul A. M. E., and other scriptural names.
3 6i] THE NEGRO CHURCH AND RELIGION 57
The membership of negro churches is large, although it is
scarcely more than sixty per cent as large as the total mem
bership of the fraternal orders in some communities where
the Lodge has been well organized. The average member
ship of the churches studied was one hundred and ninety
eight. The average in the Southern States was only one
hundred and twenty at the time of the last census and for
the entire United States the average for the negro Churches
was only one hundred and fourteen. The smaller average,
on the whole, is due to the fact that many negro churches
are situated in localities where the colored population is
small. Thus when several denominations have organiza
tions in small communities, the membership for each must
be small. The churches studied, then, represent the more
prosperous churches. Of their membership some two-thirds
are female and one-third male. In many cases the percent
age of males is smaller, ranging from one-tenth to one-half.
About fifteen per cent of the membership are over fifty
years of age and only about five per cent under twenty
years. Perhaps most of the church members co-operate in
church services and fifty per cent are willing to lead pray
ers. From two to four church papers are read in each
congregation. Although superficial in many respects, such
papers are well conducted on the whole and are enthusiastic
in their reports and suggestions. Each church has from
two to six church societies and benevolent associations of
which the women constitute the greater part of the member
ship. The churches pay their pastors an average salary of
$469.00 a year, with such other assistance and hospitality
as he may receive. The highest formal salary paid any pas
tor was $900.00. The churches pay liberally toward gen
eral collections and are assessed for missions and other items
an average of seventy-eight dollars; some were assessed
from three to four hundred dollars.
58 SOCIAL AND MENTAL TRAITS OF THE NEGRO [362
Religious services and church activities mean much to the
Negro. The question has been raised whether the Lodge is
not supplanting the Church in a marked degree and hinder
ing its work. Many colored preachers openly hold that the
Lodge is coming to be an evil because of its interference
with the work of the Church. Of this something will be
said subsequently. However this may be, it still remains
that the negroes have many church services, and that they
are often well attended. The regular church services are:
preaching in the morning and evening, Sunday-school, class
meetings, prayer-meetings, business meetings, together with
the meetings of the missionary societies and benefit associa
tions. To these must be added protracted meetings and
church conventions or conferences. There are also, in con
nection with the churches, funerals and public baptizings,
which are also well attended. The Sunday-schools are for
the most part conducted in the morning before preaching. 1
The church societies, the membership of which is chiefly wo
men, meet in the afternoons.
The average attendance at Sunday-school is not large,
being perhaps one-fifth of the total church membership.
The attendance at the morning preaching is good; most
negroes attend church on Sunday, though many, instead
of going to church, visit their friends in which cases they do
not " dress up ". The morning service at the church is con
ducted along the usual lines according to denomination and
local custom. In those churches where regular choirs are
provided, special music is rendered, and the congregation
does not take a prominent part in the singing; where less
effort is made to procure special music, appointed leaders
1 This is apparently well suited to the afternoon plans of the negroes ;
it leaves the afternoon free for strolling, sitting around uptown or
elsewhere. It also assists in gathering the morning congregation,
which is ordinarily slow.
THE NEGRO CHURCH AND RELIGION 59
conduct the singing, and the congregation joins in all the
songs. The worship is prolonged to a later hour than
among the whites. The best attendance upon church exer
cises is at the evening sermon. Before the time arrives for
the services to begin, small groups gather at near-by houses,
often at the parsonage; other groups, composed of only
men, gather around the church. They talk here at length
until the church has been lighted, and a few ha*e begun
the preliminaries with singing. The groups then begin to
wend their way toward the church; those about the doors
begin to enter and the congregation is thus made up rapidly.
However, stragglers come in and go out of the building at
intervals during the entire service. The preaching begins
twenty to forty minutes later than in the white churches.
The order of service is: Singing, prayer many songs and
a number of prayers, the reading of the scripture lesson,
and sermon by the preacher, prayer and singing, collection,
benediction. The singing is usually begun by lay-leaders
who conduct the prayer and song service; this gives oppor
tunity for a larger number of members to take an active
part in the worship. After the preliminaries the pastor
takes charge of the service until the sermon is finished; he
generally turns the remaining part of the meeting over to
one of the leaders who is sitting by him on the rostrum.
Sometimes, however, the preacher himself continues through
the meeting, and where special collections are to be made,
he announces the purpose for which the collection is made
and urges the full payment. Many announcements of a
general nature, too, are made at the close of the service.
The benediction is pronounced with much unction and the
negroes are off.
The weekly prayer-meetings are held on Tuesday, Wed
nesday. Thursday or Friday night ; the effort is made not to
60 SOCIAL AND MENTAL TRAITS OF THE NEGRO [364
have the meetings of the different churches conflict. 1
Church services begin at eight or eight-thirty o clock in
summer earlier in winter; the hour is placed late in order
that any whose duties keep them may attend. However,
the attendance at prayer-meeting is not large, varying in the
different churches, the average being from five to twenty-
five. This attendance is smaller than formerly, owing
partly to the fact that some of the lodges meet at the same
time. As a rule, men are in the majority at the mid-week
meetings ; most of the older men attend. The pastor is not
always present at the prayer-meeting, though it is his cus
tom to attend. Sometimes he conducts the service or makes
a talk. More generally the service is conducted by an ap
pointed leader ; the hour is spent in singing and praying and
talks from the members present ; the service is an impressive
one. The leader " lines " each song and all respond in the
singing; at those services where only a few are present, the
leader calls on each one for prayer, and it often happens that
every person present, man and woman, has led in prayer
before the service is concluded; some have prayed more
than once. Their prayers are very appropriate for the oc
casion. There is no hurry, and the meeting extends to a
late hour ; often a group of five or ten remain singing, pray
ing, and talking until eleven o clock; after service they ask
after each other s " folks ". In some localities the prayer
meeting is well attended and often takes the form of a re
vival, but conducted on the general lines mentioned.
1 The negroes almost invariably leave their own churches if unusual
attractions are going on at a neighboring church ; the chief drawing
card being that of the protracted meeting in its advanced stages. A
Baptist preacher remarked dryly, but with a touch of humor, to the
handful gathered: "Well, we couldn t expect many to be here tonight;
the big meeting over at the A. M. E. and a presiding elder at the
C. M. E."
3 6 5] THE NEGRO CHURCH AND RELIGION fa
Those churches which hold regular class meetings have
additional features of worship. The preliminaries to these
meetings are very similar to those mentioned ; sometimes the
choir practices songs for the Sunday morning worship. As
a rule the class meetings are well attended; old and young
attend, with slightly more women than men. An appointed
leader conducts the devotional exercises in which he reads
a passage from the Bible and makes a short talk. y\fter the
devotional exercises the leaders take charge of their classes,
the number of classes varying from five to twenty according
to the membership of the church. Such classes occupy sec
tions in various parts of the church; those occupying seats
in a section belong respectively to the class numbered for
that section, though it is customary for the classes to have
a certain number of regular members. Not infrequently
the leaders are absent and others must be appointed to take
their places ; these leaders are chosen from among the best
church members : as a rule they are good " workers " in the
church. The leader of a class is accustomed to approach
members of his division and ascertain by questioning what
is the spiritual condition of each; the method is effective.
After talking for a short while the leader takes the hand
of the one to whom he is talking and continues his interro
gation until he is satisfied with the response given. He
talks of the soul s salvation; he warns and instructs; he
often pleads it is his personal work. Here, too, the
negroes ask for prayer and guidance to the " Solid Rock ".
and exchange experiences. No sooner does a newcomer
enter the building than he is approached by one of the
leaders, who immediately engages him in conversation.
The young fellows often smile when first approached; but
the leader is not at all taken aback. Soon the youngsters
are seen to become restless and a more serious expression
comes over their faces; and so anxious are they to escape
62 SOCIAL AND MENTAL TRAITS OF THE NEGRO [366
so direct an appeal that they often give the desired assur
ance to the leader, who threatens that God will punish them
in this world and in the world to come. Such results are
not without their wholesome effect. While all this is go
ing on in the various parts of the church, some of those who
are not actively engaged in the work keep up the singing,
so that the personal work may be done more effectively.
Sometimes after the leaders are through with their classes,
they exchange experiences ; "happy" times often follow. The
secretary then calls for reports from the various classes, in
cluding reports of the number present and the collection
taken. The total report by classes is then read. The col
lections are usually creditable. When the report is finished
they sing a song or two and are dismissed. Though there
is much form and superficiality of expression in the class
meeting, permanent results are apparently achieved.
The four general subjects under which worship and
church services among the negroes may further be described
are: Songs and music, prayers, preaching, and collections.
Of the negro church songs a part are selected from the re
gular denominational song books, not unlike those sung by
white congregations, and a part are more or less peculiarly
adapted to the negroes. Many of the latter consist of a
general mingling of the words and music of several songs ;
some are local in their origin and usage. The negro-folk
songs and spirituals are still popular for church music.
Both the singing of the songs and the matter contained in
the stanzas are significant. In addition to the tune in which
the songs are written, the Negro always puts his own music
into the singing, and his own interpretation into the words.
This together with the " feeling-attitude " which is uncon
sciously his, and the satisfaction which he obtains from the
singing of his songs, puts church music among the negroes
into a class of its own.
367] THE NEGRO CHURCH AND RELIGION 63
Church services are opened with song; a leader will oc
cupy his place at a central table or chair, select a song, and
begin to sing. Others join in, and the crowd begins to
gather. This leader usually lines each hymn aloud, reading
two lines, then singing. By " lining " the songs is meant
the careful reading of the lines, so that the audience may
get the words and join in the singing. With the negroes
this is naturally a favorite method. The leader often puts
as much " music-appeal " into the reading of the songs as
he does in his singing and praying. The rhythmical, swing
ing reading adds zest to the singing which is to follow, and
secures co-operation, not only from those who have books
and can read, but also from others who catch up the lines.
Most of the negroes who take part in the regular services
know all the common hymns, provided they are given a start
by the leader. At prayer-meeting, the leader continues
lining the songs throughout the service; at preaching the
preacher reads the regular hymns, while the leaders start the
singing. In the class meetings, while the leaders are en
gaged with their classes, now a woman on this side, now a
man or woman on the other begins the song, and others
join in; the singing is conducted similarly while collections
are being made. The process is the same with all a leader
begins to sing another joins in then another and another
until gradually all are singing. A much greater percent
age of negroes who attend church sing than among the
white people; there are however many negroes who do not
sing regularly; this is not because they can not sing the
songs but rather because they are not disposed to take part
in the singing, preferring rather to remain quiet. The
negroes are proverbial for their good singing. 1 A group
1 See American Journal of Religious Psychology and Education, vol.
3, p. 277 seq.
64 SOCIAL AND MENTAL TRAITS OF THE NEGRO [-568
of five negroes singing in a church will produce a volume
of song which would appear on the outside to be the equiva
lent of thirty or forty voices in a white church. One can
hardly appreciate the singing of the negroes at church until
he has heard on a quiet Sunday evening from some position,
say on a hill, the singing of four negro congregations, each
clearly audible. It would appear to be the unrestrained out
burst of ten thousand souls, or the rhythmical expression
of deep human longing and feeling. Inside the church, one
may watch the leaders as they line the hymns, and listen
to their rich, tremulous voices; he may see the others re
spond and hear the music of each peculiar voice. The lead
er s voice apparently betrays great emotion as he reads the
lines, and as *he begins to sing. He appears literally to
drink-in the inspiration from these songs, and his soul seems
to be filled to overflowing as he sings the words telling of
grace and redemption. However, he manifests the same
emotion when he sings one song as he does when he sings
another ; the same emotion when he reads the words wrongly
as when he has read them correctly; it makes little differ
ence to him. He is consumed with the music and the state
of feeling which singing brings to him. He enjoys singing
to the fullest extent ; and after all, perhaps one feeling domi
nates his whole being, and there can be no song to him
which does not accord with this.
A full analysis of the music of negro church singing in its
details would be worthy of the efforts of anyone who could
describe it. A few details apparently characteristic in his
sacred music may be noted : The singing begins slowly and
with time-honored regularity; the effect made by voices
joining in successively is agreeable. With tenor and bass
and varied voices, the chorus-like song is pleasing and satis
fying. Many times the singers begin as if they would sing
the simple tune to which the song is written. But in a short
369] THE NEGRO CHURCH AND RELIGION 65
time, apparently unable to resist the impulse to give their
feelings full sway, their voices fall into that rhythmical
swing peculiar to the negroes, and all measures alike become
stately. They continue in this strain until the song is fin
ished. Most negroes are proud of a good choir because it
represents a step toward a model which they seek to follow ;
but they do not like the choir s singing so well as they love
their own. The Negro s song will characterize hi/ natural
self wherever he hears it sung or himself sings; he is loath
to give it up. Many pastors affirm that so far as they know
not a single member of their congregation refuses to sing.
Observation, however, shows that many of the younger
negroes do not take part in the religious songs; many who
sing do not appear to enter fully into the spirit of the old-
time singing. There are, however, many individual young
negroes who enter heartily into all the services, the singing
especially; their singing mingled with that of the older
ones adds greatly to the total effect.
The pastors do not seem to agree as to the favorite songs
sung by the negroes in their worship. Inquiry elsewhere,
and observations show that there are a number of favorites
which are regularly sung, and that favorite themes are com
mon, mostly noticeable in the prayer-meetings and evening
services. One may attend week after week and hear the
same songs ; the negroes know these and love to sing them.
As of old they enjoy singing of Heaven and rest where
luxury and ease abound and where Sabbaths have no end.
They love to sing the praises of the Deliverer who shall free
them from life s toils ; they have learned the " good old "
songs and have placed new feeling into them and a different
interpretation. The meaning of the words and the senti
ment of the songs are transcended by the expression in the
singing. The accustomed manner together with the re
sponsive feeling absorb whatever attitude of pure devotion
66 SOCIAL AND MENTAL TRAITS OF THE NEGRO [370
might exist. Of the hymns, the songs, " There is a Foun
tain Filled with Blood ", " How Sweet the Name of Jesus
Sounds in a Believer s Ear ", " Show Pity, Lord, O Lord
Forgive ", " O for a Thousand Tongues to Sing my Great
Redeemer s Praise ", and the others, may be heard ; others
not so common are sung as favorites for the simple reason
that these folks have learned to sing and love them. The
Negro looks always to some future state for happiness, and
sings with peculiar faith the common lines : " We ve seen
our foes before us flee ", " We ve seen the timid lose their
fears", " We ve seen the prisoners burst their chains",
" We ve seen the guilty lose their stains ". Likewise they
sing of an eternal rest and of a Sabbath that " ne er shall
end ". Such songs appeal to the Negro s idea of the fitness
of worship and accord, as well, with the ideal of rhythmical
perfection expressed in music and the feeling of the wor
shiper.
In addition to the standard favorite hymns there are
many folk-songs and spirituals which are especially pleasing
and appropriate for most negro congregations. Indeed
many of the old spirituals are still popular among the ne
groes and take the place of the church hymns. Negro
preachers, in addition to the fact that they themselves en
joy such songs, take advantage of their peculiar power to
sway the feelings of the negroes into accustomed channels.
These are the Negro s own songs and set forth the peculiar
expression of his being; they are, moreover, beautiful, child
like, simple and plaintive. Some of the old songs are sung
often with little modifications; others are mixed with new
and old songs, taking on new forms and meanings, but
clearly the product of the negro singers. 1 Perhaps the mass
of negro worshipers prefer the old songs to the hymns of
1 Op. cit., passim.
THE NEGRO CHURCH AND RELIGION 67
the churches, for in them is found the truest expression of
nature and life as they are reflected in the Negro of to
day. They are not the expression of complex life but of
simple longing. They set forth the more simple thoughts of
an imaginative and emotional worship. They magnify the
personal and spectacular in religion. They satisfy the love
of melody, crude poetry and sonorous language. Simple
thought is expressed in simple rhyming phrases. Repeti
tion of similar thoughts and a single chorus, with simple and
pleasing music lending itself to harmonious expression, are
characteristic. The music is specially adapted to the chorus-
like singing which is produced by the informal carrying of
many parts by the singers. A single leader is often re
quired while a swelling chorus of voices take up the refrain.
As " shoutin sings " and " runnin speerichils " they are
well suited to protracted meetings and " good feelin ".
Throughout the narrative style, the inconsequential, dis
jointed statements, the simple thought and fastidious
rhymes, the music of the songs tend to take into it the
qualities of the Negro s native expression strains minor
and sad in general expression. With the idea gained from
the music of the songs must be joined the church scenes and
personalities freely mingled with the music. The preach
ing, praying, singing, shouting, swaying and the unity of
negro worship perfection of rhythmic sing-song, together
with the throbbing impulses of the people make the negro
music what it is. Thus it happens that, for the most part,
all religious songs become spirituals and easily merge into
satisfying melodies when the occasion demands. Likewise
the negroes reach their climax in fervent outbursts alike in
all songs that lend themselves to a free expression.
Negro church music is beautiful and impressive. The
prayers uttered by negroes at church may be similarly de
scribed ; moreover they are pathetic and eloquent. As the
68 SOCIAL AND MENTAL TRAITS OF THE NEGRO [372
Negro is very much of a religious being, so he appears to be
specially fitted by nature and cultivation for making appeals
to divine power. A large per cent of the negroes love to
pray in public; some pastors testify that all will pray on
most occasions when called upon, while others affirm that a
majority would do so. In some of the larger towns only a
small number are reported as willing leaders. It is true,
at any rate, that those who are called upon, both men and
women, usually respond. Passing over the well-worded
and deliberate utterances of a few more modern preachers
and leaders, the prayer which is common to the great mass
of negro churchmen the natural prayer may be de
scribed. Such prayers are ordinarily appropriate and earn
est; the manner is full of appeal and reverence. They are,
for the most part, well worded and uttered ; there is seldom
hesitancy and faltering in the negro prayer. Nowhere is
the rich voice of the black man more manifest than in the
pathetic tone in which he utters his appeals. It would ap
pear to be the voice of a penitent child and grateful servant
crying out to the Father and Master in a darkness pene
trated only by a single ray of light. However, the same
tremor and pathetic eloquence is heard in a slight petition
as in a more sorrowful invocation. Again the one attitude
is made up of an expectant manner and general feeling.
Reduced to its particulars the negro s prayer is very
formal. There are three general parts, and two general
tones are noticeable as a characteristic utterance. The
manner and tone of the first and third parts are the same;
the first part is the introduction and consists of chosen
phrases uttered in a low and deliberate tone. The second
part consists of the rising fervor and climax, in which part
is the body of the prayer. This is uttered sometimes in
tones of most pathetic appeal; sometimes the voice of the
speaker trembles as if he were too full of emotional con-
373] THE NEGRO CHURCH AND RELIGION (^
flicts for further utterance. Sometimes often the words
are beautifully eloquent. More often the body of the
prayer is a mean between two extremes musical and rhy
thmical, it yet has the typical swing. The third part, which
is the close of the petition, is an abrupt change of voice.
There is no falling action to the negro prayer ; from highly
pathetic appeal to calm and deliberate utterance, the prayer
is changed as quickly as the voice can possibly be altered.
The effect is impressive. A characteristic of these prayers
is the frequent repetition of some appellation of the Divinity;
of such expressions the negroes have many. The petitions,
too, are many ; they pray for those who are absent from ser
vice, and for those who are " away in foreign lands ", by
which is often meant in a neighboring town or county or
state; they pray for "sinners", for "gamblers", for
" drunkards ", and for " dancin women ". They pray, too,
for the sick, the widows and the orphans. There is much
repetition in their prayers. The special features and char
acteristics of the negro prayer are illustrated by the ex
amples given below. The body of the prayer, which is in
toned, is written in italics. The first and last of the prayer
are uttered in the most impressive and deliberate manner
which the negro can command with slow and subdued tones.
" O Lord, to night our Fadder, we thank thee for the pri
vileges which thou has promised us to engage in this hour
for the express purpose of having us to worship thee with
reverent prayer. Most holy Fadder, besides thee we know
no other name whereby we can be saved. Most holy God,
our Fadder, our Fadder, you have said in yo } most holy
an written word that where one or two or three o 3 yo
belicvin servants come togedder you would be in de midst
of yo } chilluns. And Oh, Oh, Jesus, we ask you to come
into this little sembly an endow us with thy spirit. We se
but frail creatures an evil; we doan feel worthy o } callin
70 SOCIAL AND MENTAL TRAITS OF THE NEGRO [374
on you to night, our heavenly Father, we doan feel
worthy o calliri on thee, but we ask you to night to come
into our midst. O Lord, bless them that s not here, hover
round them the arm o } protection. We ask you to bless the
sinner to night an 3 the gambler an we ask you to bless the
dancin women. We thank thee to night, our Fadder, that
las night we did not lay down on de bed o death an wake
up this mornin in the mornin o judgment. my Lord,
wouldst thou be pleased to remind me that tomorrow the
sun may rise on my grave. An Lord wouldst thou be
pleased to bless yo servant to night who s been waitin
so long. Oh, oh, my Lord, thou divine an heavenly Father,
God of the world an tender love, please hear yo servant
to night. Oh, oh, my Lord, sometimes we try to weep but
we can t weep; come down to night an weep wid us; O
Lord, to night, our Fadder, sometimes we try to sing an we
can t sing; come down to night, our Fadder, an sing wid
us
" Now, our Fadder, when we done toilin , when we done
meetin , when we done minglin here, when we don t tend
no mo meetin s, when we se done comin to dis ole church
save our souls is the petition of yo humble servant, for
Chris sake Amen."
The word music of parts of the prayer is given on page
71 ; to the tones of the notes must be added the peculiarities
of each voice and the rhythmical pathos expressed.
OF THE
UNIVERSI
Or
THE NEGRO CHURCH AND RELIGION
RECITATIVE.
Most ho - ly God our Fad - der, our Fad - der, you
I
g= r
-IN 4-
have said in yo most ho - ly an writ - ten word
that where one or two or three or four
-4- I i:
be - liev - in serv-ants come to - ge - der you would
m
be in de midst of yo chil - uns ; And oh, o h
1
i IF
sus we ask you to come in - to
this lit- le sem-bly an en-dow us with Thy Spir - it.
-3-
J 1 X & > Xs ^T i
VA/ Six
Oh, oh,
y
rd, Thou di - vine an
EJ^^^EESE
i * ^=J -!
heav n-ly Fad- der, God of the world an ten -der love,
p- 1-e-a-s- e heah yo serv - ant to - night.
72 SOCIAL AND MENTAL TRAITS OF THE NEGRO [376
Hi
Oh, oh, m y Lo
Some-times we
I
9
tEEEE^
to weep, but we can t weep; Come down
r=T3:
night, our Fad - der, an weep wid us.
ry~ IN
-1 s -
1
|V- -|V-| J
N
m
_ _
1 1
TO *
j ^
3
> J
j
{2
j
1
* i
Some -times we try to sing, but we can t sing;
_]
ffflv ,xd-- ^^ .
J J J
}
3 z 5*
Come down to - night, our Fad-der, an sing wid us.
A woman prayed in most pathetic tones : " Oh oh Lord,
to night, bless the basterin child, wherever he is; Oh oh
Lord, bless my mother s children scattered in foreign
lands; Oh oh Lord, bless my sister s children to night.
Oh oh Lord, you knows my heart an you knows I wants
to do right; Oh oh my Lord, my spirit s strong but my
flesh is weak Oh oh Lord, give me clean hands an clean
heart, an Oh oh Lord, you has blessed me befo when I
prayed an you has promised to bless me ag in if I come in
de right spirit, an Oh oh Lord, to night bless me; an
you has promised to have mercy on yo chilluns an it does
seem like we need mercy over the Ian to night. ..." A
more pathetic appeal can scarcely be imagined; so are the
majority of the prayers commonly heard at the prayer
meetings.
The Negro also utters prayers which have less of the
377] THE NEGRO CHURCH AND RELIGION 73
plaintive appeal in them; they are less eloquent, though the
negroes call them " eloquent " prayers. They are more
declamatory and are uttered with much satisfaction. In
all the negro prayers, the audience enters into the spirit of
the occasion ; while the leader is praying, many others assist
by their fervent sanctions. In the prayers, as in the ser
mons, there are many " amens " uttered by both men and
women. To each sentence, petition or marked utterance,
there are many cries of amen, grant it Lord, Lord help us,
and the like. Together with the prayer they assist in mak
ing rhythmic harmony. Sometimes, after the leader has
finished his prayer, he begins a song and all remain kneeling
or bowed while they chant the melody or tune in a low
monotone-like manner. With lips closed they hum the
tune most effectively ; with its rise and fall the chant adds to
the perfection of rhythmical feeling and is most beautiful in
itself.
The negroes are good rjreachers. The majority of the
older negroes, and many of the younger ones are able ex
pounders of moral rights and wrongs. It is not surprising
that there are many " exhorters " and local preachers among
them, nor that their preachers preach with great vigor.
Many of the sermons preached by the negroes are good, giv
ing out wholesome advice. Many are severe in their de
nunciation of sin and crime; many preachers are under
stood by their hearers to speak in a more or less incen
diary vein. But there is less concern at this point with the
matter of the sermon than with the methods used by the
preachers and the manner of delivery, with the part the ser
mon plays in the unit of negro worship. The college-
trained preachers deliver many of their sermons, for the
most part, after the manner of the ordinary white preacher;
they often strive to effect a similar delivery. Such ser
mons are not infrequently appropriated, in part or alto-
74 SOCIAL AND MENTAL TRAITS OF THE NEGRO [378
gether from written sermons. Such negro preachers are
very graceful in the pulpit and bestow great pains upon the
manner in which they are to deliver their sermons. Ex
cept during protracted meetings, and on special occasions,
their manner of preaching is not unlike that of the average
speaker, except that matter is made subordinate to manner,
There are many attempts at humor, most of which are suc
cessful in their way; the negroes laugh at every opportun
ity. Many of the preachers, too, are eloquent speakers. -
But the average preacher conforms to no rules other than
those of natural impulse and time-honored custom. Should
he memorize a sermon and attempt to deliver it in a deliber
ate manner, he would find such a difficult feat. After the
prayers and songs, he too is in a state of fervor and in
most cases he abandons the set phrases and turns into
his own line of thought and expression. It thus happens
that the average sermon preached to the negroes has a pleas
ing effect upon the congregation and receives a hearty re
sponse. In fact, the sermon would be expected to conform
to the songs and prayers as a logical sequence. Such must
be the case in order to meet the demands of the congregation
and to satisfy the preacher s own inclination. The sermon
is composed of two general parts : the deliberate utterance,
and the swinging, rhythmic delivery and climax. The man
ner of the first part characterizes the beginning of the ser
mon ; the preacher announces his text, begins his discourse,
and gradually rises to the personal appeal. The second part
embodies the greater part of the sermon ; in this the preacher
reaches the climax in " true poetic height ", and in regular
sing-song, he approaches musical recitative. Again, in the
opening words of each topical division, the deliberate man
ner is used ; while in the climax of each division he reaches
the same height of sing-song. Sometimes the words are in
distinct, and the attention of both speaker and hearers is
379] THE NEGRO CHURCH AND RELIGION 75
absorbed in the " preachin ". Sometimes with rhythm of
words and swaying of body the preacher holds his audience
spell-bound, while they in turn lean forward, sometimes
rocking to and fro to the time of the preacher s voice. They
agree with everything the preacher says without pausing to
ascertain the truth of his utterance. He often repeats a
part of his sermon a number of times, the audience nodding
their approval and uttering shouts of assent with g/owing
enthusiasm. The negro preacher receives a respectful hear
ing, and his audience is always responsive. While he pro
claims the words of his message there may be heard on all
sides cries of: " Talk to em, preacher", "Great God",
"Ha, Ha", "You re right, brother", "Yes?", "Yes-
yes ", " Preachin ", " Preachin , now "> " Now you re
preachin ", "Talk about it", " Talkin ", "Holy Lord",
"Truth", "God grant it", "Good Lord, that s right",
" Lord help us ", " Preach de word ", " Dat s so ", "Amen ",
" ain t de Lawd a-talkin ", and many others. Mingled with
such exclamations are frequent grunts, the sound of which
could scarcely be reproduced; it would be recognized as
"huh" pronounced with a nasal twang, now low, now high.
The exclamations may be heard whether an old-time preacher
occupies the pulpit, or a more modern one, or even a white
minister. Negro preachers do not discourage this, but on
the contrary they often defend it, saying that they " b lieve
in advertisiir religion when you ve got it ". The exclama
tions increase as the fervor of the preacher rises ; the utter
ance of these exclamations is very satisfying and greatly
assists the preacher. Such responsive exclamations serve
to complete the current of rhythm when the preacher must
pause, or to stress those rising notes which his own voice
emphasizes. 1
1 If we wish to balance the two factors, we may place the tones of
76 SOCIAL AND MENTAL TRAITS OF THE NEGRO [380
The characteristic tones of the sing-song heard in the
preaching and the expressions of responses uttered by the
" lay " members are almost reproducible in musical nota
tion. An example of a common type of sermon heard among
the negroes is given below. The preacher was a graduate
of one of the colored theological colleges; in his sermon
to a large audience, he began with a very dignified manner
and made a most favorable impression upon his hearers.
One would think that he is going to avoid the old-time style ;
but it will be seen that he reaches a high poetic pitch, though
slightly different from the extreme sing-song and dramatic
utterances of the more primitive negro preacher. He is ar
rayed in a black robe and as he speaks of the " wings of the
morning " he uses his arms with the flowing sleeves for
splendid effect; this pleases both the audience and himself,
for he repeats the gesture with satisfaction. The sermon is
supplemented richly with the shouts of "amen." The musi
cal notation of sermon and exclamations follows.
the preacher on one side and the exclamations of response from the
audience on the other. Or again, if we liken the sing-song to a series
of metrical verses in which each verse has one or more caesural pauses
and the end of each line is catalectic or incomplete, the exclamations
may be said to occupy the time taken up by the pauses and to rhythmi
cally connect each line or verse without loss of continuity, time or har
mony. Were the metrical scheme completed, other exclamations would
serve as stress or ictus in ascending and descending measures. Thus
neither is complete without the other still they must and do go on at
the same time. Though monotonous, and to some extent almost un
bearable to some sensitive ears, after the first few times of hearing
it, such worship is nevertheless an almost perfect harmony of rhythm.
THE NEGRO CHURCH AND RELIGION
77
RECITATIVE.
A
-i I- I i TT1 1 T^
r W * t +>-\-~ ^ -j^3
Yes, my breth-er -in, we ve been troub-led with the sin-ner
1 -- 1 I |
j j =^
long e-nuf;then at the great Judg-ment day, we ll
see them all sent off to hell and there ll be re-joic-in
t=3=5t
for we won t be troub - led with them an - y
mo ; We ve prayed for em an we talked with em an now we
I
won t be both-er-ed with them an - y mo . Oh, with the
wings of the morn-ing, I d fly to that heav n- ly home.
zz
Preachin .
Yes, my Lo-rd.
Yes, yes.
Ha, ha.
78 SOCIAL AND MENTAL TRAITS OF THE NEGRO [382
At the close of a service in which there had been a num
ber of penitents at the altar, an officer who had been sitting
on the rostrum came to the front, and with his broadest grin
and most polite manner, said : " The Lawd s done been
here, I knows he has " ; and he added, " done come an
gone away an now we wants to get down to business I
wants some money." In this action he characterized his
church more than he was aware. For, as a rule, the collec
tion occupies the most important place in the total of church
activities. Collections made by negroes are marvels; they
represent a great part of the strivings of negro church
members ; it is not surprising that they represent much satis
faction. The church collections fall into two general divis
ions : those taken in the church itself at regular services,
and those made outside by means of various methods. The
collections made at class meetings have been mentioned; in
a similar manner they take collections at Sunday-school.
Other methods may be described.
No church has been found which does not use the "table"
way of taking, up collections in the church. This method
is used for raising money for incidentals, and all miscel
laneous collections called for from time to time. A table is
placed in the front part of the church ; after the other exer
cises are over a secretary and " counter " take their places
by the table. The leader announces at length the purpose
for which the collection is being made. One by one the
negroes bring their contributions and place them on the
table. They do not hurry; they do not come in groups.
One would judge at the beginning of such a collection that
no one would respond, and that the collection would be
a complete failure. While this delay is going on, the
preacher or leader urges his cause effectively, and others
sing. Presently one will bring a small coin, place it on
the table, and return to his place. Then another, and an-
THE NEGRO CHURCH AND RELIGION 79
other until several dollars have been received. A single
individual will often " go up " six or seven times during one
collection, giving a nickel each time. Negroes usually give
the last cent they have with them. The men often give their
coins to the women who in turn carry them forward as their
contribution. The women enjoy this, and the young fel
lows vie with each other in furnishing their favorites with
money. The husband must furnish his wife as muc^ as he
can obtain ; much more than he can afford. Negro women
have been known to spend half the wages of the husband
in contributions to the church and various societies. It is
the woman s great desire to appear to give more than any
one else. The negroes love to display their finery before
the congregation; it thus happens that a negro will have a
quarter dollar changed into nickels and give it in this form.
Apparently they all have a mania for handling money in
small pieces. It is thus that their money is raised and the
amounts raised are surprisingly large. The time occupied
in taking these collections varies from thirty minutes to an
hour and a half. The ease and grace with which the
speaker urges more money is a part of the exercise; flattery
and pleasing speeches are scarcely to be surpassed. The ne
groes look forward from week to week to the collection and
direct their labors and savings to this end. Young ne
groes aften seek work for a few hours in order that they
may get money for this purpose, after which they may not
be persuaded to work again. Some negroes have urged
that the table way of taking all common collections ought
to be discontinued; but such a question has not become
an issue. A class-leader s remark fell with little effect
when he said : " The Lord ain t pleased with our collection.
We ought to bring our contributions to the class meetin
and give them quietly ; but my people wants to walk up here
Sunday an show off theirselves anyway we makes mo
80 SOCIAL AND MENTAL TRAITS OF THE NEGRO [384
contributions to the devil than we does to the church of the
Good Lord." Many admit that they would prefer other
methods to be used but to stop the table way would mean
absolute failure in meeting assessments and demands for
money.
To raise money for building and repairing churches, and
for general and miscellaneous purposes, where larger
amounts are wanted, the negroes have many methods. The
banquet, torch-light supper, box supper, feast and reception,
are described elsewhere. 1 Such entertainments are always
successful in that they succeed in raising money. The aver
age negro will not be without the price of admission if he
can get the money which he generally does. Concerts,
too, are frequent, in which many take part reading, re
citing or singing, purely under the auspices of the church;
after the program is finished they serve refreshments.
Musical and literary entertainments are given as often as a
program can be arranged. If an unusually good one is to
be given, circulars are scattered over the town and tickets
circulated among the people. On the circular, tickets, and
printed programs full announcement will be made, with
exaggerated enthusiasm.
This brings the crowd, and the entertainment is often
a worthy one. Many seek to enjoy the program from the
outside. Perhaps the windows have been closed and the
house crowded. After the exercises, the preacher may an
nounce that he regrets that the room has been so warm but
" we wanted all we paid for and we didn t want those who
did not pay to get any, and anyway, just in a moment you
can all get to the ice box and cool off." This has the de
sired effect, and when the ices are served the crowd buys
liberally, remaining late in the evening. It is a great so-
1 See Chapter VI.
385]
THE NEGRO CHURCH AND RELIGION
8l
cial event, but it is not uncommon for the negroes to clear
more than a hundred dollars at such an entertainment.
They look forward with much anticipation to the coming
of such a concert. Their attitude toward such occasions
is well illustrated by the excuses given by some negro wo
men who refused to work during the day preceding the con
cert, saying : " I wants to git ready for the musical ; I
wants my money s wuth, I does."
When larger amounts are to be raised still other methods
are devised. A favorite method will be described: Clubs
are organized having captains at the head of each, who
solicit money from all sources; each captain in turn ap
points subworkers and seeks the honor of reporting the larg
est amount at the final counting. Individuals then solicit
funds not only from the negroes but from the whites; they
report to their favorite captain. Cards are gotten out for
distribution among the workers. An example:
Club No Mrs Captain
M is authorized
to solicit funds for the Bethlehem Baptist Church
Ralley to be returned th 5th Sunday June 30th 1907
Please help us God will bless the cheerful giver
5555555555555555555555555
5555555555555555555555555
10 10 10 10 10 10 10 10 10 10 10 IO IO 10 IO IO 10
10 10 10 10 10 10 10 10 10 IO 10 10 IO IO 10 10 IO
25 25 25 25 25 25 25 25 25 25 25 25 25 25 25 25 25
50 50 50 50 50 50 50 50 50 50 50 50 50 ioo ioo ioo
A. D. SMITH, Pastor
The amount given is checked off on the card and when the
82 SOCIAL AND MENTAL TRAITS OF THE NEGRO [386
first card has been exhausted, another is taken. Thus each
individual co-worker has his or her name and the amount ob
tained handed in, while the captain reports her total amount
by cards. The above card was used by the congregation of
a Baptist church having less than two hundred members;
they, raised in a short time seven hundred and fifty dollars.
One other method may be mentioned ; this illustrates well
an underlying principle and spirit of giving among the ne
groes. A representative from one of the church colleges
recently preached from town to town, speaking to large au
diences. Before closing his services he announced that a
special collection would be made at a specified time " three
weeks from to-day." He announced further that their col
lege had now paid every cent of its mortgage, a copy of
which he had in his possession. He would present this
mortgage to that person who should bring the largest
amount of money at the stated time. This person is to
burn the mortgage in the presence of many people. He
adds : " Be a hero among your people ; let s see now Avho
will get this mortgage and destroy it and thus go down in
history as a hero to your people."
It will be seen that all church functions and services are
agreeable to the negro s nature. The church satisfies as
much as anything else his social wants, and relieves his
psycho-physical cravings. His worship is music to his soul,
whether it be in the word-music of prayers and sermon, or
in the natural music of his song, or in the rhythm of all com
bined. It is all freedom from restraint, and the gratification
of impulse, and the experience of sustained languor. Al
though the Negro expends a great deal of energy in his re
ligious devotions, it is nevertheless resting to him. He ap
pears to manifest the same tendency and principle as one
who is tired, or grieved, and finds no relief so immediate as
giving way to feeling, loud singing, or crying out; or as
387] THE NEGRO CHURCH AND RELIGION go
one of weak mind constantly whistles or sings regardless of
words or tune. What the negro thinks to be total confes
sion and contrite submission has a very soothing effect
upon him; the songs are even more satisfying to his nature.
Many older negroes may be seen with heads resting back
ward sometimes forward and their eyes closed as they
sing vigorously their favorite songs. Their senses are all
turned toward the perception of one attitude, and fcsides
a wonderful tranquillity of feeling, they also see visions.
The Negro is at ease and can give expression to his feel
ings among his fellows without hindrance and interruption,
and without incentive to action. Is it surprising, then, that
after a day s hard work, while he has passed the hours away
in emptiness or misguided thinking or perverted notions,
that he finds sweet rest in some melodious songs and
rhythmic verses as he rests his body in the pew? Is it sur
prising that he does not want to leave until a late hour, when
he has little to attract him to his home, where he must
begin again to think of work which is disagreeable to him?
Is it to be expected of him that he would desire to hasten
when he can stay here in the crowd and listen to songs and
sing, hear and offer petitions in which he feels some kind of
communion with the mysterious? Likewise it is little sur
prising that the attitude of the negroes is often one of list
less apathy when they have finished their worship.
The protracted meetings of the negroes, church confer
ences, and baptizings are yet to be mentioned. No attempt
will be made to describe them in every particular. The re
vival services held during the protracted meeting may be
said to be a series of meetings like those already mentioned,
except that they are carried to a greater extreme. There
is more preaching, more praying, and more singing, and
with it all more shouting and perfect unity of negro worship
perfection of rhythmic sing-song as it is found in the re-
84 SOCIAL AND MENTAL TRAITS OF THE NEGRO [388
ligious services of the negroes. There are many altar ser
vices; " propositions " are popular at least they are numer
ous among the colored people, though they do not always
easily respond to an appeal. At the altar there is much
manifestation of concern, though it is doubtful if there
is much of real salvation. At these meetings, too, there
is much shouting during which those who have become
" happy " must be " held down." This is done in various
ways, for instance, by one negro standing directly in front
of the one who is shouting and placing his hands firmly upon
his shoulders. He thus holds him as he attempts to jump
up; presently one will see the spectacle of two jumping in
stead of one first the one leaping into the air, then the
other, both shouting all the while. Other manifestations
are evident; crying, laughing, and general exuberance are
accompanied by general movements of the body. 1 Many
negroes testify that not infrequently these occasions are
used for personal abuse by those who are evil-minded, or
those who have " malice in their hearts ". It may take the
form of slapping or running into each other violently; in
the case of women, " accidentally " using a hat pin or sit
ting on the new hat of a " sister ". No attempt will be
made to describe their trances, though there is much of
reality in them to the negroes. 2 The penitents are not al-
1 One may observe a negro congregation thus wrought up with some
satisfaction from a distance, provided the windows be raised. Men
and women move to and fro, their bodies swaying backward and
forward; arms are seen waving, and with all this comes the rhythm of
sound songs, shouts, and preaching. Inside the observer notices more
of the individual performances.
2 The nature of the " trance " may be indicated by the use of extreme
examples : During a meeting of much fervor, a woman is smitten
down and suddenly topples over on the floor, apparently uncon
scious. Nothing the negroes do will restore her and she must bide
her time usually from twelve to twenty hours. Another woman
389] THE NEGRO CHURCH AND RELIGION 5
ways converted during the church service; many times the
" spirit comes upon them " wherever they may be, at work
or variously occupied in either case they begin to shout,
and all who are in hearing distance and who can possibly
get off come running to hear the " experience ". The
preachers, too, take prominent parts in such meetings. They
encourage undue manifestations and go to various extremes ;
they often profess great power and revelation. 1 Sefme of
the preachers are sincere in their misinterpretation of the
scriptures ; many are not. During these " big meetins
services sometimes begin at daybreak and continue through
the day and in the evening till midnight ; the same is some
times true of the church conventions. One who lives near
a church in which such meetings are being held will often
wake up in the morning at the sound of the negroes singing ;
and the last sound which he hears at night will be the songs
of these same singers. The meetings are well attended and
suddenly leaped into the air and rushed out of the building; after
searching for some time she was found in a ditch in a nearby grove,
apparently unconscious.
1 Recently during one of the great negro revivals in a small town,
the report became current that the preacher and some who had been
converted had received the gift of tongues and could speak the mes
sage of the spirit in many languages and could commune directly with
God. This report was generally believed by the negroes. Investiga
tions brought out these facts : The preacher would begin his sermon
as usual, but would presently raise his eyes heavenward and begin in
gutteral tones something like this : Lub-dub-a-bub-a-gud-a-lub, etc.
This inspired great awe throughout the congregation and he was draw
ing great numbers. Further inquiries into the life of the negro
preacher proved that his allies were instructed in the business ; the
preacher had already amassed considerable property by his own
methods; he had just built a fine church in the town. He received this
latest " revelation " in California where he had attended some meet
ings. A few years previous the same negro had preached the easily
received doctrine that it was no harm to " pick up " anything one
wanted, for it was not stealing.
86 SOCIAL AND MENTAL TRAITS OF THE NEGRO [390
here may be seen many " distinguished " looking negroes.
The delegates and preachers are well dressed and talk and
walk with much dignity. As many as can do so speak at
the meetings ; they have at the night services many " big "
sermons preached by a divine " who can speak in seven lan
guages ", who has " traveled all over the world ", or who
is a D. D. The communities show much cordiality to the
visitors and all enjoy life for the week. The welcome ad
dresses read on these occasions are elaborate, but reflect
much of the negroes disposition. 1
The negroes flock in large numbers to witness the pub
lic baptizings, whether few or many are to be immersed.
They prefer the stream or pond of water, and use artificial
pools rarely. They desire to be baptized " like Christ was
baptized " after which the " spirit comes upon " them. The
applicants for baptism are assembled; the preacher is ready
and leads the first one into the water. To one who has
not witnessed these cermonies, the question will arise as to
why several attendants wade out with the participants. One
is not kept in doubt long, however, for as soon as the can
didate has been immersed, he or she begins to struggle,
beating the water right and left, and four men are kept busy
holding the newly inspired applicant. It is understood that
each one is to have a similar experience, though all are not
effected in so extreme a manner.
Any comment on the religious views and moral code of
the negroes must begin with mention of the negro preacher ;
he is perhaps responsible for much of present conditions.
The greatest need of the church seems to be for preachers
whose lives do not give the lie to their teachings, and who
1 In a long welcome address read by a young negro woman were
these words : " We welcome you to our humble homes, our tables, our
beds, and to our cool shades and to our watermelons." And they were
all welcome.
THE NEGRO CHURCH AND RELIGION g/
realize something of the responsibility resting upon them.
As a rule the average pastor does not begin to grasp the
situation nor recognize the crying needs of his people. The
majority of negro preachers are superficial in their work and
in their reports ; they suspect any attempt of the white man
to assist them, and consequently they give the most un
reasonably unsatisfactory responses to requests for co-oper
ation. They are unwilling to properly co-operate with any
who would study conditions, and their statements are often
farther from the truth than those made by any other class
of negroes. This is a hard saying, and it is gratifying to
note that there are notable exceptions to the rule. Many
do not think of their work in any other phases than the ma
terial ; if asked to mention the most vital need of the Church,
they answer in regard to the various needs of the building.
The pastor who answered, " Money, money, money, money,
money," was typical of many who seem so utterly unable to
get away from the standpoint of big things that they fail to
do the little things. They will not commonly give infor
mation concerning the ordinary facts that are vital to
the welfare of their church. Among the negroes there is
much respect for all that the minister says in public and
private ; his actions are sanctioned. He carries with him a
sanctity frequently ill-deserved and ill-won. His position
and grace of manner give him a complete entrance into
every home, and win for him the favor of the crowd. It
is a great honor to that member of his flock who stands first
in his favor, and upon whom he bestows his most graceful
salutation. He strives to please the people, and is mas
ter of the art of successful flattery among the negroes. He
seldom cares for high principles in his life. Many cases
of gross immorality among negro preachers have been noted,
which though of the lowest and most corrupt nature, elicit
no surprise among the negroes. For it is not expected that
88 SOCIAL AND MENTAL TRAITS OF THE NEGRO
the average negro preacher will always be pure in his life;
rather his position gives him freedom to do as his inclination
dictates. Open and hidden deception, the drinking of spirit
uous liquors, illicit relations with members of his congrega
tion such a state of affairs is not unusual. The ignorance,
too, of most negro preachers is appalling; many are with
out accurate knowledge of the simplest truths of the Bible.
But it may be assumed for the time, that the notable excep
tions, of which there are many, constitute the majority, and
that the negro preacher only reflects one phase of the weak
ness of the race.
In spite of pretensions and superficiality, there is nothing
so real to the negro as his religion, although it is a differ
ent " reality " from that we commonly expect in religion.
The Negro is more excitable in his nature, and yields more
readily to excitement than does the white man. The more a
thing excites him, the more reality it has for him. So, too,
the quality of arousing emotions, of moving or exciting
him, has as much to do with his belief in a thing as does the
quality of giving pleasure. The religion of the negroes
gives them much pleasure and satisfaction, they also are
very much aroused in their worship. Their belief in the
reality of religion is, then, almost a natural acquirement.
And although the greater part of the religion of the Negro
is pleasurable excitement, it is nevertheless, perhaps on that
very account, the reality of all realities to him; his faith
comes in this way rather than by knowledge. It is not sur
prising, then, that the Negro s religion is not one of prac
tical application, and that a scarcity of thoughtfulness and
will-power is everywhere predominant. Although he has
a ready knowledge of right and wrong, the Negro does not
do the right nor condemn those who do the wrong. The
attitude of both races tends to take it for granted that all
negroes may be morally unaccountable. The question of
393] THE NEGRO CHURCH AND RELIGION gg
morality does not enter into the consideration of employers,
even those that hire all kinds of domestic servants ; they have
little knowledge of the lives of these people and put forth
little effort to make them better. So, too, among the ne
groes there is no social ostracism for those who are habitu
ally guilty of gross wrongs. There is, generally speaking,
no deep conscience in the race. The criminal instinct ap
pears to overbalance any consciousness which makes for
righteousness and the Negro has little serene consciousness
of a clean record ; he is ready to " run " at any surprising
or suspicious turn of affairs. The Negro does not value
his word or honor; he apparently can not always tell the
truth. Only about one in every ten will keep an important
engagement made in seriousness. Honesty appeals to the
ordinary negro as the best policy, but his interpretation of
honesty and policy is that which permits his natural self to
fittingly appropriate things not his own.
The Negro s conception of heaven and hell, God and the
devil are very distinct. 1 Heaven is an eternal resting-place
where he shall occupy the best place. He sings of his
heavenly home in striking contrast to his earthly abode.
Perhaps for the very reason that the negroes have little
satisfactory home life, they expect to have a perfect home
in the next life. The Negro wants that which is ideal and
perfect but he is unwilling to put forth efforts to receive it.
In slavery days it was perhaps natural that he should look
to Heaven for his home. The same ideas intensified by
the Negro s emotions and self-pity still predominate. He
expects to be with the angels and to talk and associate with
God and Jesus. There are many means of getting to
Heaven, and the Negro s fancies of "Heaven s bright home"
are scarcely exceeded by any fairy tales. There are silver
1 Op. cit., passim.
90 SOCIAL AND MENTAL TRAITS OF THE NEGRO [394
and golden slippers, crowns of stars, jewels and belts of
gold. There are robes of spotless white and wings all be-
jeweled with heavenly gems. Beyond the Jordan the Negro
will outshine the sun, moon and stars. He will slip and
slide the golden streets and eat the fruit of the trees of
paradise. Not only is this home to be a happy one, but it
is to "be exclusive; only the most fortunate, of whom he is
chiefest, will go there. With rest and ease, with a golden
band about him and with palms of victory in his hands and
beautiful robes, the Negro will be indeed a happy being.
Hell is a place for thieves, sinners, drunkards and liars,
but such persons are far removed from the negro individual.
The Negro does not dwell upon thoughts of hell as he does
of heaven. It is a place of torment and fire, it is deep and
wide. It is the place where sinners go. But the negroes
make much of the day when God shall come to " wake up
the dead who s a sleepin in the grave." The day of judg
ment is a terrible day, and may mean everything that could
happen of death and terror at the end of the world. But
it is also the destruction of the sinner and the glory of the
righteous. The gruesome awe and terror which the Negro
pictures together with the assurance that the saved shall
come into their own, make the judgment scenes especially
attractive to the Negro. Nor does he hesitate to affirm that
the righteous in heaven will shout amen to the sinner s dam
nation. The sinner in hell will see his friends in heaven.
While the negroes speak of the " po sinner " and while they
exhort to salvation, there is little human sympathy felt in
the portrayal of the eternal punishment which the damned
will receive; rather it is the glory of the righteous.
The devil is the constant terror and proverbial enemy of
the Negro. He is alive, alert and concrete. He represents
the demon trickster incarnate in man. He is the opposite
of God but much less powerful. He is the enemy against
395] THE NEGRO CHURCH AND RELIGION ^
whom a personal battle is always on. The devil meets the
pilgrim at every turn of the road, but somehow he is usually
outwitted. Satan howls when defeated. He throws rocks
in the way of Christians, wears an iron shoe and is a busy
old man. He throws a ball at the sinner, gets in a rage
when he misses him, he rides iron gray horses. Satan is
also a consummate liar. It is with such pictures as these that
the negro sinner is warned, doomed and damnedy Such
warnings have little practical bearing upon the permanent
thoughts of the negroes in relation to conduct, and it is al
ways offset by the better pictures of heaven and God.
On the other hand, " King Jesus " is the bosom friend of
the Negro. He comes in to intercept Satan and save the
sinner-man from hell. He works wonders and miracles,
takes the sinner s sins away, rides and flies, and comes to
wake up the dead. He may be found in the wilderness, on
the hillside and in the valley, or " setthr in de kingdom ".
He buys the negro s liberty, plucks his feet from the miry
clay, and raises man from the grave. He wears a snow-
white robe and rides a milk-white horse. The negroes sym
pathize much with the Christ of the crucifixion. God is
often synonymous with Jesus. He is King Jehovah and
walks the heavenly road with fire and sword breathing from
his mouth. The Lord listens all day long, He unlocks the
prison door, He comforts sinners, He sits in Heaven and an
swers prayers, and He rides all the time in his chariot. The
negro and God will walk and talk in the heavenly land.
To find a happy home, to see all the loved ones and es
pecially the biblical characters, to see Jesus and the angels,
to walk and talk with them, to wear robes and slippers as
they do, and to rest forever constitute the chief images of
the Negro s heaven. He is tired of the world which has
been a hell to him. Now on his knees, now shouting, now
sorrowful and now glad, the Negro comes from " hanging
92 SOCIAL AND MENTAL TRAITS OF THE NEGRO [396
over hell " to die and " set by de Fadder s side ". In this
life he will weep all he can for his Lord, do what he can and
fight the battle in the struggle of life, in which he has a
" hard time ". A sense of sin and guilt is ever present
in the struggle between himself and some imaginary. But
this sense of guilt is less practical than it is an expression
of emotion. In all phases of the Negro s religious beliefs
the emotional and imaginative transcend the practical appli
cation. His religion is essentially dependent upon feeling
and the stress is placed upon the supernatural that lies be
yond his present sphere. A religious attitude is scarcely
conceived by the Negro aside from the fundamental con
ception of the next world. Thus it is that this life is con
trasted with the next, the sinner contrasted with the right
eous and the devil contrasted with God. The Negro is not
to be censured, therefore, because the moral and ethical in
his religion does not exert so strong an influence as it
should; such is inevitable with a religion of this kind and
among a people of the Negro s habits and temperament.
He is no weaker in his religion than elsewhere; perhaps
he is no stronger. It may be possible, however, to turn his
religious nature into channels which will assist in leading
him to a proper development of his better qualities.
The casual observer does not realize the conditions which
obtain among the negroes in their worship, because he does
not see them. To know real conditions one must work with
these people in their churches or see them week after week
as they gather to worship. Then some of the difficulties
which must be overcome may be seen. The testimony of
those who have thus made careful observation is expert.
The most thorough and effective organized church work of
this kind done by the whites among the negroes is that done
in the Sunday-schools. Many well-organized schools have
been conducted by white leaders and teachers among the
THE NEGRO CHURCH AND RELIGION 93
negroes of smaller communities. The best organized and
most systematic work of this kind has been under the
auspices of the Presbyterian Church in the United States.
The results of schools thus conducted for several years in
towns in Texas, Louisiana, Mississippi, Alabama, Georgia,
Florida, Tennessee, North Carolina, South Carolina, and
Kentucky are here given in a general way. 1 The list of
white leaders in the schools includes prominent lawyers,
professors, teachers, preachers, physicians, and business
men, while many private workers of the highest intellectual
attainment have not only put their best efforts into the work
but have also given liberally of their means. The spirit
of the work is missionary ; the methods " are governed by
plain Southern principles ". There are now in operation a
smaller number of such schools than a few years ago.
On the part of the white people at large, there has been
some opposition to the work, and a general lack of faith in
the outcome. There was no co-operation on the part of the
negro churches, but they rather looked upon the movement
with some suspicion and jealousy. There was little disposi
tion on the part of the parents to send their children to the
schools; a few individuals approved of the work. The en
rollment was small at the beginning but increased to larger
numbers, while the average attendance remained the same,
generally speaking, after the school was fully organized.
The attendance was always uncertain; in good weather in
summer the attendance was likely to be small; and always
1 The total number of Sunday Schools thus organized by the Pres
byterian Church is twenty-eight; they enrolled 1,965 pupils and there
were one hundred and ninety-two teachers. The number from which
reports were made included fourteen schools. The reports were much
more extensive than is here indicated; the general summary is made
from the combined reports. I am indebted to iRev. W. D. Hedleston,
of Oxford, Mississippi, for assistance in obtaining data for this report.
9 4 SOCIAL AND MENTAL TRAITS OF THE NEGRO [398
when there were protracted meetings, lodge meetings,
basket dinners, funerals and other similar attractions in the
neighborhood, a small attendance might be expected. In
cases where the enrollment is small it often occurs that there
will be no pupils present, while the next Sunday will wit
ness the largest attendance for weeks. In the management
of such schools few offices have been given to negroes, and
collections were rarely taken. The attitude of those teach
ers who have taught faithfully for a number of years has
not changed materially. Some have felt the hopelessness
of the situation so far as visible results go ; some have been
much encouraged ; all have been astounded at the prevailing
ignorance with which they have to contend. The courses
taught in the schools are made up from the catechisms and
the Scriptures. The children are quick to memorize their
lessons and appear to enjoy the Sunday-school. Many of
them learn passages of scripture and the catechism easier
than white children of the same age, while some are too
dense of mind to learn at all. The brighter ones not only
memorize well, but retain for some length of time what they
have learned. The children love all music alike and appear
to show no special favorites in the selection of their songs.
Curious interest, habit, and " just to be together " seem to
be motives for prompting attendance. Years of patient
work show no visible results in the schools, though there
is apparent improvement on the part of individual pupils.
No change in the religious condition or improvement in the
moral status can be traced to this source, and there is little
visible effect upon the colored churches of the town. The
negroes show no gratitude for the work done in their behalf,
but think they are doing the workers a favor if they attend
the school at all. They do, however, have respect for the
leaders and their work. If the school should be closed in
each community, there would perhaps be no effort on the
399] THE NEGRO CHURCH AND RELIGION 95
part of the negroes to get it back. In the classes composed
of older men, there is, however, often real interest mani
fested from Sunday to Sunday. The personality of the
teachers has much to do with the work in general.
These are discouraging facts ; but perhaps further par
ticulars of existing conditions, as brought out in these re
ports, will serve to explain them. The negroes are ignor
ant of the Bible and its teachings; they do not know ya prac
tical life of the moral law, but have a vague idea that it
applies only to " white folks ". They reflect no home train
ing and must follow their inclinations in the crowd. Hence
any kind of serious appeal is by nature subservient to pleas
ure, and must overcome a rooted love of pleasurable sen
sations. They have apparently no motive for living; stylish
white people are the ideals to which many look and their
ideas of " stylish " are rather vague. Some would do right,
but are kept in doubt by the conduct of their own pastors,
and by seeing devout ones daily practicing the most disgust
ing sins. Their ideas necessarily become a confused mass of
instability. Both old and young seem almost irresistibly
drawn to the various gatherings which benefit them in no
particular, leaving those who would teach them better things.
Few realize how great are the obstacles in the way of such
work for the negroes. But it should be not forgotten that
there are exceptions to the generalizations above outlined.
In a few instances the white workers have found gratifying
results ; they have found co-operation and earnestness. The
pupils seem to have attended only for the real good they get.
The workers have found gratitude, appreciation of the work,
and improvement in numbers of those who have attended.
None of the white workers have regretted the work done
among the negroes.
Besides the Sunday schools mentioned, there are sixty-
four colored Presbyterian churches under the general super-
0,6 SOCIAL AND MENTAL TRAITS OF THE NEGRO [400
vision of the white church. They have a membership of
2046 and there are 1828 Sunday-school pupils, with two
hundred and twenty-three officers and teachers. 1 The col
ored churches pay a total pastor s salary of only $1511.00
and congregational dues to the amount of $2395.00. Fifty-
three colored pastors serve these sixty-four churches. The
work grows slowly; during the last year the churches re
ceived a membership of only one hundred and twelve by pro
fession of faith and twenty-six by letter. Thirty of the
sixty-four received no additions by profession, and twenty-
four received no additional members. Rev. J. G. Snedecor
says in his report : " It is possible, however, that too much is
expected of these men. Few of us realize how fearful are
the obstacles which confront these faithful men when they
seek to raise the standard of church membership and home
life. Their work, like that of the foreign missionary, can
not always be fairly estimated from statistics."
Other denominations are showing an active interest in the
work of the negro churches. A number of workers have
undertaken to assist the negroes in various ways. In many
towns preachers of the various white churches are disposed
to preach to negro congregations in negro churches. The
negroes in turn welcome them and receive their messages
with good attendance and respectful attention. They in
vite frank criticism given in the proper spirit. They feel
an unusual amount of encouragement and fellowship when
assisted properly by the whites. Many negroes have ex
pressed the wish that relations between the colored and
white churches could be more practical, expressing the be
lief, too, that such an interest on the part of the whites would
1 See Fifteenth Annual Report of the Executive Committee of
Colored Evangelization. Rev. J. G. Snedecor of Tuscaloosa, Alabama
edits these reports and is general secretary of the Conference on
Colored Evangelization.
4 0i] THE NEGRO CHURCH AND RELIGION 07
be extremely beneficial to the negroes. Likewise many of
the whites manifest a growing interest in the negro churches.
It is difficult to see why such an interest and assistance
would not be helpful. While it is true that the Negro must
work out much of his own salvation, it is nevertheless ex
pedient that he have as much direction as possible. And
there is a large field for church workers and a large measure
of responsibility upon the white churches if they are to take
advantage of the opportunities before them. The results
will be slow and the obstacles are many, but the best in
formed leaders among the whites express the belief and
hope that much good can be accomplished through co-oper
ation with the negro churches.
CHAPTER III
FRATERNAL ORGANIZATIONS AND BENEVOLENT SOCIETIES
PERHAPS no phase of negro life is so characteristic of the
race and has developed so rapidly as that which centers
around the secret societies and fraternal orders. In the
chapter which follows the effort is made to present a general
view rather than exhaustive details, many of which it is not
possible to obtain. The facts here presented are repre
sentative and typical; they combine the essentials that are
embodied in the fraternal organization as a social factor
among the negroes, and indicate the position it holds in the
Negro s estimation. This phase of negro life has grown
to such an extent that in any study of the negro community
it must be ranked as an influence with the home, the school,
and the church. Indeed it has become an institution and
at times is ranked by the negroes above the other institu
tions, in part combining these with business and personal
interests. The business of the fraternal orders is ranked
along with the trades and commercial interests; they are
given a prominent place on the program of the business
leagues. The success of such organizations is rated with
pride as a distinct business achievement. Church members
often leave the church for the lodge ; business hours are ar
ranged to meet its demands, and school is dismissed that the
children may attend the meeting of the juveniles. The
Negro esteems a prominent official place in his lodge a
greater honor than a position of trust in his work. Man
aged by members of his own race, the lodge offers the
98 [402
403] ORGANIZATIONS AND SOCIETIES gg
Negro a place wherein to indentify his interests with those
of his own people; even more than the church, it is an in
stitution that appeals to him as his own. It thus satisfies
a natural social want.
The growth of fraternal and benevolent societies among
the negroes has been phenomenal. Since they became free
the negroes have turned naturally to numerous organiza
tions among themselves. It is often stated that prior to
1890 there were more benevolent societies than at the pres
ent time; it is perhaps true that a greater total number of
local organizations might have existed, but the secret so
cieties, carrying benefits and insurance, managed entirely by
negroes have mostly arisen within the last twenty years.
Form and ritual have increased with an accompanying pride
in their functions. Such societies prosper alike in town and
country and city, and when once organized they immediately
become a vital part of the community life, often its center.
Scores of different orders are represented in Southern
towns, with hundreds of local chapters. A special feature
of the colored organizations is found in the local character
of their orders. The majority have their home offices in the
state in which they do business. Few extend over much
greater territory. Hence a comprehensive view of the fra
ternal organizations of a state is essential to an adequate
conception of the workings of the negro orders. At the
same time, such a view gives an insight into both the general
and particular facts obtaining. Mississippi is perhaps the
most typical state and combines a large membership with
enthusiastic workers and the societies have been well or
ganized. The status of the Negro s societies in this state
will be given therefore, before going into details of their
operation. Out of thirty-four organizations licensed to do
business among the negroes of Mississippi, only four do
not operate from some central home office within the state.
I0 o SOCIAL AND MENTAL TRAITS OF THE NEGRO [404
These organizations are not identified with those of other
states, except in the case of a few prominent orders, which
practically become local in their nature, as local branches
of the larger order. Of twenty-two similar organizations
among the whites of Mississippi, only two operate from a
home office within the state. The majority of colored or
ganizations have been organized since 1902 and others are
being successfully organized each year, while efforts are made
for still others that are less successful. In 1904 five were
licensed to do business in Mississippi; in 1905 fourteen were
licensed and three ceased operations. Those recently or
ganized have prospered and have an aggregate of upward
of eight thousand members. This means that new chapters
are being placed in many new towns. The financial report
of the fraternal organizations among the negroes of Mis
sissippi for 1906 follows.
BENEVOLENT SOCIETIES
Name of Organization
Certificates
Assessments
and Dues
Collected
Issued
Ceased
In force
American Woodmen .
24
30
1,021
3,066
1,958
220
2,050
1,637
2O
13
246
404
130
158
256
358
278
18
26
4,705
58
118
696
11,326
i, 800
664
7,i97
3,94i
295
7i
5,620
$363.90
7I9.65
2,081.19
71,741.85
14,428.00
780.25
50,597.28
11,969.12
368.75
246.75
55,427.71
Benevolent Association of Miss
issippi
Benevolent Industrial Association
of Alabama
Colored Knights of Pythias
Colored Woodmen of Alabama. . .
Earnest Workers Laborers Union.
Eastern Star Benefit Association.
Grand Court of Calanthe
Grand United Benevolent Order.
Independent Order Sons and
Daughters of Charity
Independent Order Sons and
Daughters of Jacob
2,763
405] ORGANIZATIONS AND SOCIETIES
BENEVOLENT SOCIETIES Concluded.
101
Name of Organization
Certificates
Assessments
and Dues
Collected
Issued
Ceased
In force
Independent Sons and Daughters
of Charity, U. S. A.
250
80
770
1,259
1,519
2,410
187
633
437
282
4,000
303
12
1 66
276
462
i,39i
2,175
15
841
5i
10
3,454
80
3,374
1,283
6,155
684
192
10,655
187
380
320
1,380
11,110
302
406
1,245
1,262
1,500
3,512
100
737
no
^,727.00
94-45
16,720.00
3,799-34
14,820.78
25,563.70
240.15
105,502.15
112.50
3,646.00
4,4i6.94
10,764.75
129,385.06
652.71
o 447-25
8,489.75
9,370.23
7,412.14
21,865.16
650.70
i,955.6o
258.87
Industrial Mutual Relief Associa
tion
Knights and Daughters of Tabor
of Mound Bayou
62
505
683
300
623
697
Knights of Canaan
Knights and Knights and Ladies
of Honor of World
Knights and Ladies of the Temple
of America
Lone Star of Race Pride
Masonic Benefit Association
Mississippi Benevolent Society . .
Mississippi Benevolent Mutual
Aid Association
253
330
18
1,790
i
3
190
262
fsi
930
25
104
2
Modern Workmen of Alexandria.
Mutual Benefit Association,
United Brothers of Friendship,
and Sisters of Mysterious Ten. .
Odd Fellows Benefit Association,
G. U. O.of O. F
Old Dominion Protective Ass n .
Royal Benefit Society
State Golden Rule Societies
Supreme Lodge Financial Union.
United Brothers and Sisters of
Benevolence of America
United Reformers
United Woodmen Benefit Ass n .
Universal Brotherhood, Silver
Key Commandery No. I.
Woodmen of Union of Nachez...
Mosaic Templars of America
Total
31,505
14,273
80,223
$552,601.88
The total amount of losses incurred in 1906 by the colored
societies in Mississippi was $454,880.34, and the total paid
was $430,719.06, which amount was paid out of $552,-
102 SOCIAL AND MENTAL TRAITS OF THE NEGRO [406
601.88 collected in assessments and dues. The remaining
losses were paid later or refused according to the merits of
the cases ; but in most cases they are always paid. The total
amount of insurance carried by the colored insurance or
ganizations in December of 1906 was over thirty million dol
lars. - With the 31,505 certificates issued among the negroes
in 1906, compare the 13,515 members which were added
to the organizations of the whites during the same year;
and with the 80,223 certificates of the negroes carrying
thirty million dollars of insurance, compare the total num
ber of certificates in force among the whites, 44,595, carry
ing insurance to the amount of $64,992,784.00. The com
parisons show the relative amounts and values of certificates.
The total membership of the negroes is double that of the
whites ; the amount of insurance is less than half. Among
the colored organizations, the losses paid in 1906 exceeded
those paid in 1905 by $79,832.44. and the assessments and
dues collected exceeded those of the previous year by $153,-
079.61. With the whites the losses paid in 1906 were
$35,340.44 less than in the former year. For the negroes
the average annual assessment and dues collected was $6.75
for each member, while for the whites the average was
$21.00. The lowest assessment among the societies of the
negroes is fifty cents annually for each member, while the
highest average for any negro society is about fourteen
dollars. Five of the colored organizations did not increase
their membership during the year and had a greater num
ber of certificates cease than were issued during the year.
These figures are given from the official report of the in
surance commissioner of Mississippi. Careful inquiry and
compilation of data obtained from the individual societies,
and checking of results, show some inaccuracies, but no re
sults could be obtained so satisfactory from every stand
point as those given. The total membership of the negro
407] ORGANIZATIONS AND SOCIETIES IO3
societies, paying and non-paying, is nearly equal to the total
church membership, while in many communities the total
membership of the societies is more than double that of the
churches. The fraternal organizations in Mississippi oper
ate from headquarters in eighteen towns in the state, having
a population ranging from one thousand to thirty thousand.
Vicksburg is the home office for six societies; Greenville
has four. ^
In addition to the activities of their insurance and social
life, the societies of the negroes in Mississippi support ten
newspapers published in the state. The official organs of
their respective societies are : The Benevolent Banner, The
Jacob Watchman, The Mississippi Odd Fellow, The Blade,
The Taborian Leader, The Southern Forum, The New
Light, The Calanthian Journal, The Signal American Grand
Reporter, and The Financial Union Journal. These papers
issue the official information, notices, orders and news of the
organizations which they represent. They often issue a
roster of their subordinate lodges with the principal officers
and location. Special news and reports are given promi
nent places. Local news of the town in which the paper is
published is also given a prominent place in the social items.
Special articles and editorials with comments and letters
complete the news of the publisher. The greater part of the
paper, however, is furnished with the patent sheet; some
times only a half dozen columns of local matter is given,
while in a few cases the whole of the publisher s news occu
pied less than four columns. For the most part, the mat
ter published is of a wholesome nature. Enthusiasm can
be felt through it all and the Negro s interests are well
looked after. Good, wholesome advice is often given, and
opinions exchanged. The managers offer attractive terms
to agents for their papers and solicit job work from their
constituency. They support the interests of their societies,
I0 4 SOCIAL AND MENTAL TRAITS OF THE NEGRO [ 4O g
which in most cases are identical with their own private in
terests. They lend their influence to the support of such
educational institutions as are encouraged by the fraternal
societies. On the whole they are a very positive influence
and add much to the Negro s self-interest and pride.
Investigations show that other societies are in operation
in Mississippi besides those chartered and recorded on the
official lists. Some of these operate under secret rules and
assess members according to their own agreement. The
total number of such organizations, including the many
little ephemeral societies operated wherever groups of ne
groes are found, would run into the hundreds. Sometimes
they continue for a year, sometimes only for one or two
meetings. The passing of one makes room for the coming
of another and their variety is measured only by the Negro s
love of devising means and methods of social life, with
leadership and entertainment in the foreground. Among
such societies are numerous church and charity organiza
tions, women s societies and literary clubs, debating socie
ties and the like. There are, however, a few more promi
nent organizations that have more than a local field, that
are not included in the official list. Among them the most
prominent are the Evening Star Benevolent Association,
Victoria Star, Zion Aid Association, Wide-awake Benevo-
lents, Mutual Aid, Home Benevolents, Sons and Daugh
ters of Gideon, besides branches of the larger orders and
imitations of a local nature, growing to a large degree out
of the older orders. A study of the names of the societies
already given will reveal much of their nature as well as the
Negro s methods of naming them. They pay burial ex
penses, sick benefits, and small amounts to beneficiaries of
deceased members. Such amounts in many cases are de
termined entirely by the number of members, the assess
ment plan being the most common and most practical one.
409] ORGANIZATIONS AND SOCIETIES
Members are admitted variously according to a flexible
constitution made to meet the demands of the largest number
of people. There are non-paying members who receive
only the advantages coming from the fraternal society;
there are those who take insurance for sick benefits only,
while others wish burial expenses also. Still others take
life insurance, while some combine all benefits, thu^ paying
the larger assessments and dues.
The subordinate lodges are organized throughout the
territory wherever opportunity is favorable. Either an
agent perfects the local society or a local person is au
thorized to organize. There is much freedom in their
operation. The subordinate societies are called variously
lodges, fountains, unions, tents, tabernacles, camps, cabins,
households, councils, meets and so on, according to the
head organization. The usual officers are appointed, with
slightly more naming and titles than the whites, and with
a full quota of officers to be elected. The local subor
dinate lodge is then named according to the pleasure of
the members. The naming of the lodges indicates much
of the Negro s nature and pride as it is revealed in his
newly acquired social institution. An inquiry was made
into the particular reasons for special names given local
organizations, but not a single answer was found to be
reliable. In general the names are given at random, at the
suggestion of a leader. They are often selected with gen
eral satisfaction because of a good sounding name or for
special local associations. A great many are named for
places in general, like Philadelphia, America, Africa, Talla
hassee, Pennsylvania. A greater number are named after
the town in which they are located, as for instance, Wood-
burn, No. 99, Mound Bayou, No. 144. Many are named
for historical characters : Washington, Jefferson, Frank
lin, Napoleon, Webster, Pythagoras. Quite a good many
I0 6 SOCIAL AND MENTAL TRAITS OF THE NEGRO [ 4IO
are named in honor of noted negroes, Brown, Turner, Dun-
bar, while a larger number are named in honor of negroes
of local reputation or of less wide repute, such as Maggie
Scott, Ed. Jones, No. 14, H. C. Holbrook, G. F. Bowles.
The favorite names, however, and the large majority are
given more promiscuously from scriptural names and places,
from names of abstract qualities, terms denoting pride and
honor, names indicating the nature of the society, and some
from a sense of humor. In the latter class are Sheriff s
Ridge, Lightfoot, Tillman s Home, and Hard Cash. The
list shows a remarkable vocabulary of appropriate names
and is well worth a careful perusal. While only a very
partial list is allowed in the space here given, the number
is large enough and the examples fully characteristic, so
that a view of a rostrum may be gained. Take, for in
stance, from the Pythian Lodge Roster of the Knights
of Pythias, including over four hundred subordinate lodges,
the following list, which excludes names of persons, towns
and more general and common-place appellations. In or
der that the full force and application of these names may
be felt naturally, they are not classified according to themes,
but given exactly as they occur over the state; the reader
may then classify them if he chooses.
Eureka, Mt. Helena, Beacon Light, New Light, Evergreen,
Rising Star, Beulah Star, Morning Star, Damon, Bright Crown,
Pride of South, Pride of Natchez, Bell of Delta, Pride of the
East, New Moon, Forest Home, Eminence, Carolina Star,
St. Pythian, Knighthood, New Hope, Queen Esther, Crescent,
Lilly of Valley, Vestal, Progress, Climax, Friendly Brother,
Golden Ridge. Dionysius, Rose Bud, White Hall, St. John.
Golden Leaf, Avondale, Mt. Pleasant, Pilgrims Rest, Pride
of Delta, Rose of Sharon, St. Elmo, High Grade, Sweet Home,
Queen of Valley, Silver Lake, Rose Hill, Traveller s Rest,
Utopia. Mizpah, Sunlight, St. James. Silver Shield, Lilly
4II ] ORGANIZATIONS AND SOCIETIES
White, Pride of Onward, Blue Banner, Excelsior, Pride of
West, Rising Sun, Pilgrims Rest, Weeping Willow, Salem,
King of Night, Light Wilderness, Rosedale Star, Triumphant,
Pride of Life, Golden Grain, Seven Star, Melodia, Bear
Garden, New Prospect, Bcilus, Good Water, Good Tidings,
Rose Bank, Cora Esther, Southern Beauty, Fidelity Monitor,
Bonhomie, Corner Stone, Farmers Rest, Golden Gem, Mis
sionary, Sharon, Golden Crown, Bold Pilgrim, Ccntcp Beauty,
Progressive, Hill of Zion, Canon, Valley Home, Acme, Victor,
Mt. Nebo, Dominion, Annette, Banner, Wavcland, Gold
Wreath, Swan, Eclipse, Grand View, Breaksville, Buckhorn,
Sunflower Bell, Hickory Tree, White Oak, American Beauty,
Mississippi Valley, Free Will, White Cloud, Golden Rule,
Beatrice, Aurora, Rose Bud, Nugent, Progress, Pine Grove,
Black Bayou, Bethume, Waterloo, King Davis, Isola, Choice,
Helm, Soul Chappel, Silver Globe, Honita, Dralloo, Sweet
Home, Golden Gate, Dixie, Silver Ring, Welcome, Farmers
Pride, Sea Shore, Clearfield, Leaf Rivers, Arborvitae, Saving
Farmer, Friendly Farmers, Shady Oak, Gold Eagle, United
Farmers, Light of Meadville, Pacific Banner, Marvel Rock,
White Cedar, Zion Traveller, Brownsville, Champion s Hill,
Child s Chapel, Prosperity, Purity, O. K., Single Star, Good
Will, Sweet Pink, Sprangle Star, Lone Star, Gloomy Rose,
Prince, New Era, Paradise.
Many of the most popular names occur several times
even in the roster of the same organization ; a separate num
ber differentiates them. Thus St. Paul, St. John, Shiloh
and other Scriptural names are popular. So are such names
as Rose, Silver Leaf, Loving Brothers, Home, Pride, and
different names embodying the words star, rest, sun, leaf
and so on. If this list be compared with the roster of other
societies, it will be found to be very similar; in fact, for the
most part the names are very much the same. Likewise the
names of subordinate lodges in other sections of the South
resemble those just enumerated.
I0 8 SOCIAL AND MENTAL TRAITS OF THE NEGRO [ 4I2
The essential characteristics of the colored fraternal or
ganizations are not unlike in the different states of the
South. There are branches of the same orders operating
in different states, with home offices in their respective
states, thus making practically separate orders. Others
operate from one office into two or three states, while a
few, as has been indicated, operate in more. Agents are
constantly planning to extend their societies into wider
territory. Leading teachers, preachers, and business men
among the negroes are continually planning and organiz
ing new societies, each modeled in general after some well-
known one, but having a special feature through which it
claims excellence. Such a society is not infrequently ori
ginated in a small town and extends further, if successful.
Competent lawyers are employed to draw up its articles
and a suitable charter, and the encouragement of the whites
is sought. In other instances, the secret societies belong
entirely to local organizations of negroes, and not even its
meetings and purposes are to be known by the whites. The
names of other common orders reveal the same general pur
poses and nature of the organizations as those cited from
Mississippi. Typical ones are: Brothers and Sisters Aid
Society, Charitable Brotherhood, Colored Brotherhood
Company, Giddings and Jollifee Union, Golden Rule Bene-
volents, Good Samaritans, Grand Fountain United Order
True Reformers, Grand United Order of the Sons and
Daughters of Peace, Lincoln Benefit Society, Living Stream
Brotherhood, Negro Christian Brotherhood, People s In
dependent Order True Reformers, Royal Knights of King
David, Sons and Daughters of Refuge, Standard Fraternal,
Loving Sisters, Consolation, Sisters of David, Humble
Christian, Daughters of Rebecca, Moral Reform.
Besides the subordinate adult lodges, many of the organi
zations make provision for children s societies. Such
ORGANIZATIONS AND SOCIETIES
" juveniles " are ordinarily superintended by one or two
officers elected from the senior organization, in most cases
from among the women. Each community as a rule has
one or two children s societies and in larger towns they are
more numerous. They usually meet once a month, less
often fortnightly. They include on the roll the majority
of children of the requisite age, usually from six to seven
teen years. The attendance at the meetings is goocf and the
children find much pleasure and pride in them. At such
meetings they play^ drill, talk and sometimes sing. They
are taught to keep the pass word, which they do with pride
and consummate skill. No inducement will lead them to give
the word to a white man. Like the older members, the
children are taught the benefits of the societies; the juveniles
are training schools for the children. Dues and assess
ments of small amounts are collected and an initiation fee
of fifty cents is charged. The proceeds go for sick benefits
and burial expenses. The childrens societies are, however,
entirely subordinate and hold no conspicuous place in the
total of lodge operations.
Some of the characteristics of the negro lodge may now
be inferred. A single town having not more than five hun
dred colored inhabitants not infrequently has from fifteen to
twenty subordinate lodges, each representing a different
order. Many negroes belong to from three to five each,
and the majority a belong to more than one. Indeed it is a
source of great pride to be able to hold office in more than a
single order, but as a rule every negro has a favorite one to
which he is most loyal; this may be changeable, differing
from year to year. The negroes ordinarily have one or
two central meeting places where the lodges may meet, a
Masonic or Odd Fellows Hall, or rooms rented over a store
1 That is, a majority of the regular lodge patrons and enthusiasts.
HO SOCIAL AND MENTAL TRAITS OF THE NEGRO [414
owned by negroes. Such halls are owned by negroes and
are used for various assemblages. The pro-rata for each
society in rents is thus reduced to a minimum, inasmuch as
they arrange different nights for their meetings; a single
hall will thus serve for a half dozen societies, or even more.
The social and fraternal features occupy the greater part
of the Negro s time and interest in the lodge. The common
hour for meeting is eight o clock in the evening, with special
hours arranged to suit occasions; such meetings often last
far into the night and not infrequently into the morning
hours. This is true especially when extra features are on
the program. The attendance is rather full, although at
times it falls off for lack of interest, such a state preceeding
the disorganization of that special lodge. As a rule, how
ever, the average negro does not love to miss a meeting, and
will set aside church or family duties to attend the lodge
function. However, meetings are often neglected or post
poned by mutual agreement for some other special event;
for with the Negro any new special feature is better than
an ordinary one. At the regular meetings the members
attend to the usual round of business, consisting of receiv
ing or soliciting members, discussing the lodge affairs and
its members, the trial of such members as are deemed ques
tionable, learning the rules of the society and enjoying
special talks and debates and the like. In the discussion
of measures and means every member wishes a prominent
part with his speech. The learning of the rules and regula
tions, the keeping of the secret and learning others, with
the attendant pride and entertainment, make up the attrac
tive features of the regular meeting. The election of offi
cers gives additional interest, and a large number of offices
makes it possible to honor a large portion of the member
ship. The social feature is thus stressed in an indirect way,
the members " have somewhere to go ", and the total social
4I5 ] ORGANIZATIONS AND SOCIETIES IIr
life is greatly increased by the meetings. Above all, the
secrets of the society are not disclosed. From the young
est member of the children s societies to the oldest veteran
in fraternal circles, complete silence is maintained on all
things pertaining to the secrets of their society. Leaders
and preachers who have responded readily with information
in regard to other matters, become silent on all alike when
questioned in regard to special phases of lodge life, although
there is a minority who are willing to express an opinion
concerning the advantages or disadvantages of the secret
societies.
The chief characteristics of the fraternal organization
may be learned from the enthusiastic claims of their agents.
The Negro stresses the feature that appeals most to his con
stituency, each organization maintaining that it has special
qualities that render it unquestionably the best in the world.
Typical examples of advertisements will serve to illustrate.
The following announcement is printed regularly in the
official organ of the society, besides being distributed in
circular form.
READ EVERY LINE OF ME.
THE
INDUSTRIAL MUTUAL RELIEF ASSOCIATION : Home Office,.
Brookhaven, Miss. Chartered in the State of Mississippi
in 1901.
Its object is to Intellectually, Morally, Financially, and
Religiously elevate the Race.
This organization has no equal. Why ? Because it provides
to pay its members when totally disabled, to earn support, a
pension of not less than $12 or more than $36 PER QUAR
TER, to members holding $1,000 policies. Pays doctor s bills
out of pension if previous arrangements be made with the
Master or sick committee. Pays from subordinate lodge $8
PER MONTH AT $2 PER WEEK for sick benefits and
II2 SOCIAL AND MENTAL TRAITS OF THE NEGRO
buys medicine. Will educate members of the order free.
FURNISHES A $25 FUNERAL. Puts a $15 TOMB
STONE at the grave of the dead. Loans money on policies.
Makes all loans at 6 percent. Will aid in buying lands and
building homes for its members. Pays all assessment money
back every five years, in cash to each member, or if any mem
ber wishes he can draw a paid up certificate for five years and
remain in the order without paying assessments. Members
cannot lose if they stick to the order five years. All claims
settled promptly. Either sex eligible from 5 to 65 years of
age, if in perfect health, for $3.00. Children from 5 to 15
years of age at $1.50. It is the purpose of the Association to
furnish educational protection to its members, and to assist
them in time of need. Therefore it is the desire of the So
ciety to secure the cooperation of all who have the interest of
their fellowmen at heart, in order that the sick, disabled,
widows and orphans, and any legal representative may be
protected. Members holding $500 policies will get a pension
for total disability of not less than $9 or more than $18 per
quarter. In writing members state what policy wanted. As
sessments per month on $1,000, $1.00; on $500, 50 cents.
$200 for 35 cents per month. Members holding such policy
shall be known as contributors to the Old Folks and Youths
Distribution fund. The fund both in the subordinate and
grand lodge shall be kept entirely separate, as there is gen
erally more sickness among the ones expected to hold this policy
than any other.
Anyone though can hold this policy that wishes.
This policy can be held by all persons wishing to join this
Society from 50 years of age up, children may hold it if de
sired from 5 years to 16 years of age.
This Association is to elevate the Race by building Indus
tries that will better employ each and all who want to do
something. Aside from the benevolent part, we expect to
establish Banks, Drug Stores, Build Homes, and do many
other good things as stated above.
ORGANIZATIONS AND SOCIETIES
AFTER DEATH : WHEN You HAVE ROBBED YOUR FAMILY.
When men think of their death, they are apt to think of it
only in connection with their spiritual welfare, and not of the
destruction in the household which will come from their emmi-
gration from it. It is selfish for you to be so absorbed in the
heaven to which you are going, that you forget what is to
become of your wife and children after you are gone. You
go out of this world not leaving them a dollar yet you die
happy. You can trust them in the hands of God, who owns
all, but if you could pay a premium on a policy and neglect it,
then it is a mean thing for you to do to go up to heaven re
joicing, while the family goes to the poorhouse. When their
elbows, feet and knees are bare, the thought of your splendid
robe in heaven will not keep them warm. The minister may
preach a splendid sermon over the remains, and the choir
may sing with tongues of angels, but you have robbed your
family. You could have provided for your household, and
you neglected it. To this end we wish to interest you, that
you will not neglect to join a good society.
The president of the above society is an industrious and
law-abiding negro, owning some property and taking great
interest in his leadership. He maintains that " you don t
have to die to win in his society, but win while you live ".
He wishes to extend the territory of his organization into
other states. He and his wife conduct a school for the in
dustrial training of members of the lodge, but open to any
who have the money. Instruction is given by these two in
" Kindergarten, English, Normal, College Preparatory
(Classical), College Course (Classical), Industrial, Sewing,
Cooking, Fancy Work, Bicycle, Umbrella and Furniture
Repairing, Mattress Making and Upholstery." The wife,
who is principal, the husband being the president, " Solicits
Donations for Purpose of Building Dormitories for Girls
and Boys, and for other general necessities such as Desks,
SOCIAL AND MENTAL TRAITS OF THE NEGRO
Apparatus, and other school supplies. We are out for the
good of the race and will be thankful for any amount con
tributed by the lovers of education, morality and industry.
We want to raise $50,000." The expense account then is
given, including instruction in " Music Department Eight
Grades ", which is given by the " lady-Principal." Special
items are : " Positively, payments must be made monthly
and in advance." " Recitations will be suspended from
students who fall behind in their accounts. Members of
the I. M. R. A. will be provided for an entrance into the
school. Board $6.00 per month." An advertisement, on
stiff cardboard, is the means of extra solicitation for the
school. On one side of this card is the photograph of the
" president ", covering one-half the face of the card. With
the photograph and covering the other half, is written:
Prof. - , President of the I. M. R. A., The I. M. B.
I. I. & C. of T., Editor of The Peoples Relief and Sec. of the
Y. M. C. A. Box 251 Residence 413 E. - - St. On the
opposite side of the card is inscribed the " School of Infor
mation " giving rates and courses and in addition the fol
lowing card :
JOIN OUR ORDER
THE INDUSTRIAL MUTUAL RELIEF ASSOCIATION
And be benefitted. See the President, or
write for information. The best
in the world
Subscribe for THE PEOPLES RELIEF, one of the
leading negro papers
AGENTS WANTED FOR EVERYTHING. BIG Salaries Paid.
The above illustrations show something of the enthusiasm
and remarkable energy and faith that is put into these so
cieties and their undertakings. They show also one of the
4 io] , ORGANIZATIONS AND SOCIETIES
secrets of their marvelous success. The Negro believes
in advertising; he does not object to figures or world
wide comparisons. Enthusiasm is contagious and members
come in rapidly. They are all honest in their beliefs, in a
way ; his order succeeds, then why is it not a great one ? He
wishes to teach everything that can be taught and his peo
ple need it, why not teach it ? And indeed he must have his
running expenses and these are forthcoming. Take another
illustration, published in the Southern Forum, the official
organ of the Lone Star Race Pride, Friendship, Love and
Help:
GREATEST IN THE NEGRO LIMELIGHT.
The following are a few of the many reasons why the
ORDER of the LONE STAR RACE PRIDE is the greatest
before the fraternal limelight today:
First It is purely and absolutely a colored order from
start to finish the product of the brain of the race.
Second It aims to reach the unreached masses, as well as
the classes, of the race, thereby placing the lever where it is
most needed to elevate the manhood and womanhood of this
race.
Third It pays a weekly sick benefit, from $2.00 to $5.00,
to all sick or disabled members.
Fourth It furnishes a funeral outfit, from $15.00 to $100.00,
to all deceased members.
Fifth It pays a $300.00 death benefit, ninety days after
the death of a member in good standing.
Sixth It gives relief to all members who are financially
distressed from loss of home or household effects etc., caused
either by fire, wind, water, or other natural agencies.
Seventh It operates an ART, TRADE AND LITERARY
COLLEGE where the members can have their sons and daugh
ters educated at a minimum cost.
Eighth It has a MILITARY or UNIFORM RANK DE-
I T 6 SOCIAL AXD MEXTAL TRAITS OF THE NEGRO [420
PARTMEXT under the management of a MAJOR GEN
ERAL, where its male members may receive such instructions
that they will be prepared to serve their country in future
emergencies.
Ninth It has a JUVENILE DEPARTMENT under the
management of a MATRON and CHAPERONE where the
boys and girls, from 6 to 16 years of age, are prepared to
enter the Mystic Temple of Light and Knowledge.
Tenth It has a BUSINESS DEPARTMENT, in which
the members are taught business how to save and invest their
money and thus have something in this life.
This order is presenting ITS CLAIM and TAKING HOLD
on the race everywhere, and we need DEPUTIES, GOOD,
HONEST, ENERGETIC men and women in EVERY
STATE to represent it. ONE who is a HUSTLER can
easily make $200 or more a month and expenses. When writ
ing for deputyship, send REFERENCE and your PHOTO
GRAPH.
The claims of such an order are indeed enormous : to
some extent, however, they are all fulfilled. There is a
trade school, a juvenile department and business sugges
tions made in plenty. They do drill and train sometimes in
uniform under a "major general" such as they choose:
plans are made to relieve suffering of all kinds. It thus
claims to be a panacea for all human evils and the only way
to perfection in the individual and the millennium of the
race. The above society besides furnishing such bene
volent aids is also the " Mystic Temple of Light and
Knowledge." Its school is a " Trade and Literary College "
with two teachers and a small number of pupils, like the
one just mentioned, varying from twenty to fifty. The
school is situated " in the heart of the Delta, the Modern
Eden of the world, offers unsurpassed opportunities for the
colored youths of the South ", and gives courses in
42 1 ] ORGAN IZA TIONS AND SOCIETIES l 1 j
" English. Normal and Collegiate, Industrial courses for
boys Carpentry and kindred trades, Agriculture, care of
Live Stock, &c., For Girls Sewing, Mexican Drawing
work, Household Economy, Horticulture and Millinery."
The success of the negro fraternal orders in obtaining
money enables them to make such offers as the above. The
chief elements entering into their finances must be Reserved
for another place, but some of their demands may be noted
at this point. Here are some of the requirements in brief
as they are given in the orders of commanders :
All Grand Writers must collect endowment. 1.00, in Decem
ber from every member of their lodge. Each Grand Writer
shall collect the Supreme Lodge tax, 25 cents for the last half
of the year and report in December . . . also collect the first
half of semi-annual distress tax, 5 cents, from each member.
. . . This is in accordance with a late act of the supreme lodge.
The school tax. 25 cents, for the first half of the year must
be collected from each member. The Grand President of each
subordinate lodge shall see that semi-annual pass word money,
10 cents, is collected from each member by the Grand Writer.
Each subordinate lodge shall be held responsible for each
member on its roster and must forward in its report 10 cents
for each member. No lodge that is chartered shall make
or initiate persons into the order for less than $5.00, nor more
than Sio.oo without a dispensation from the Great Supreme
Grand President. The last supreme Lodge passed a resolu
tion making it compulsory for every subordinate lodge to
subscribe for the lodge paper and also have its lodge, location,
nights of meeting, and chief officers advertised for the whole
year in the lodge directory, for which each lodge must pay
82.00. Each lodge, therefore, must collect the money at once
and send it to the Great Supreme Grand President. If the
Grand presidents of each subordinate lodge will urge upon
the members that each purchase a copy of the constitution and
by-laws there will be less trouble among the members in the
SOCIAL AND MENTAL TRAITS OF THE NEGRO [422
local lodges. The Supreme Lodge ordered that every sub
ordinate lodge at an early date give a special entertainment
for the benefit of the SCHOOL FUND the proceeds of which
must be reported forthwith to the treasurer.
enthusiastic tribute to the lodge, which is well calculated to
inspire absolute confidence in the worthiness of the causes
for which the Negro s money is to be spent. Says he :
Our order is springing up here, there, and in fact everywhere,
as if touched by some magic wand. In short, its development
is the greatest wonder of the hour. People everywhere in
stantaneously appreciate the inestimable worth of its aims and
objects, and fully regard them as the " key " to the solution
of the negro problem the world over, hence are joining our
ranks by thousands daily.
Other items of possible extra fees are numerous, and are
flexible.
Deputies and lodges can charge $1.50 for membership or re
newal in the U. S. and S. of B. of A. but must send to the
grand secretary and treasurer, fifty five cents for new mem
bers and one dollar for renewed members. If a member does
not pay assessments by the fifteenth of each month he or she
must renew by paying one dollar. All members missing two
assessments in succession must take out new membership by
paying $1.50 and changing policies. The Bond Tax for each
lodge is seventy five cents, which amount secures the local
secretary and treasurer and is cheaper than making personal
bonds. Just send in seventy five cents and the Grand Lodge
will do the rest. You do not have to hunt up any sureties
or go before any officer of the law, nor do you need any bond
blanks. All you need to do is to send the seventy five cents
in at once.
423] ORGANIZATIONS AND SOCIETIES
Likewise, another lodge charges more for blanks and forms,
another for ritual and another for various incidentals.
Guides containing the ceremonies are sold at from seventy-
five cents to a dollar and a half with the exhortation that
" every lodge should have several copies and every member
should be in possession of one copy and keep up with the
ritualistic work ".
One of the most prominent items in the expense y entailed
upon the members by many of the lodges is that for dress
regalia. Badges, buttons, signs, uniforms and robes con
tribute much to the pleasurable expenses of the members.
And the supplies are usually bought from headquarters or
from an individual prominent in the order. Take the fol
lowing illustrations:
KEEP YOUR EYE ON THIS ARTICLE
To all Subordinate Lodges throughout the Supreme Juris
diction, Greeting:
I, , Great Supreme Grand President
of the L. S. R. P. of E. L. & H, by authority invested in me,
do hereby designate Sunday, August ninth as the day and date
on which to observe our aniversary, and call upon every one
of the lodges to assemble in their temple or some house of
worship, and observe the day with appropriate religious cere
mony. Official program will be mailed out to all lodges in time
DRESS AND REGALIA
All gentlemen must wear black pants, black coats and black
hats and white vests and white gloves. Ladies must wear
black skirts and white waists and white gloves and plain
white sailor hats. All officers must have on a collar, except the
Grand President, who must wear a crown, white robe and
collar; the Grand Writer must wear a crown, blue robe and
collar. All other members may wear collars but must wear
badges. All officers and members must be in full regalia on
that day. For collars, buttons, badges, banners etc., each
120 SOCIAL AND MENTAL TRAITS OF THE NEGRO [424
lodge should send in its order now that there may be no delay
in filling it in time.
Again another lodge rules : "All subordinate lodges are
required under penalty of law, to celebrate the Grand Lodge
Anniversary on the 4th. Sunday in April. Fail not. On
this occasion and on all public occasions, every member must
participate and have on the regular lodge badge. Better
send in your order in time." So again: "Every lodge
should have a full set of dress regalia and the lodge seal ".
And no one objects to the regalia. Indeed it is the chief
joy of special occasions to march in uniform with banners
and colors. Such a procession is indeed an interesting and
also an impressive spectacle. It is with pleasure that the
local lodge reports the ceremonies to headquarters, services
being carried out " with members sitting with badges on "
or " when members marched in full regalia ".
In addition to such expenses as are entailed by the regular
fees and such extras as have been mentioned, the lodge
undertakes to raise much money by social gatherings.
Special meetings always " raise " a collection and rally
days are numerous. The box suppers, musicals and literary
entertainments, dances and the like combine the social fea
tures with the raising of money. In this way the sum
total of money raised approximates large amounts for the
Negro; much of this is never returned to the members be
cause of the great percentage who drop out after a few
payments. Enthusiasm is wild, but wanes. So too there is
some discontent and rivalry among the lodges and mem
bers. Some of the secretaries and treasurers apparently ap
propriate some of the collections to their own dispensation,
while as a rule they are allowed great freedom in expend
ing it. The attitude of the Negro toward the actual and
probable misappropriation of lodge funds is noteworthy.
425] ORGANIZATIONS AND SOCIETIES I2 i
The penalty for such offence is not heavy, as a rule. The
pointed locals from the editor s pen illustrate the situation.
M. A. Thomas who was secretary at Pleasant Hill Lodge has
been suspended from office, because of misappropriating Grand
Lodge Funds. Some other secretaries are pinching off the
Grand Lodge funds and misappropriating Grand Lodge
moneys, who if they do not stop will receive the same medicine.
Better accept this timely warning and " come across."
There is a certain local secretary in Warren county, won t
call his name just now, but if he keeps up his habit I will, who
has been nibbling off the Grand lodge money for a year or
two. If he does not quit we will have to pull the cover from
off him.
Some of the secretaries are still appropriating the assessment
moneys to their own use, which is a violation of the laws of
the order and of the state. Such an act is a penitentiary of
fence and yet some of our secretaries will take the risk.
If some of the secretaries who have appropriated the lodge s
money to their use do not " come across " at an early date,
their names and acts will be published in the May number of
the Banner.
And thus frightened, the secretaries " come across at a
rapid gait; indeed some make amends who have perhaps
appropriated no funds illegally. As has been noted else
where the Negro assumes an attitude of guilt all the time,
both toward himself and toward his fellow man. He may
at least be guilty of something. On the other hand, it may
be said that after all, aside from the general graft of lodge
leaders, which is considered by all parties thoroughly justi
fiable, the amount of lodge funds appropriated would seem
to be much smaller than one would expect.
It is often difficult for members and for subordinate
lodges to bring forward their assessments on time. Hence
I2 2 SOCIAL AND MENTAL TRAITS OF THE NEGRO [426
ample provisions are made for paying them later, by an in
creased fee. For two or more delays renewal is necessary,
for which one-half of the original fee is usually added. It
often happens that there are more renewals than new mem
bers. Again, individual members, as well as entire subor
dinate lodges permit their policies to lapse for weeks or
even months, thus giving up all claim to the amounts paid
in, until some speaker pleads the cause of the order, when
enthusiasm is again aroused and all join again. Nor do
they regret the necessity of having to pay again; this hap
pens not once but often, and not infrequently several times
in the life of a single subordinate lodge. It is to be ex
pected, then, that petty difficulties may often arise, and
attempts to avoid paying and yet keep their membership.
There is, however, much leniency at headquarters, lest the
lodge be lost, and rules are not always enforced. The fol
lowing items from the column of instructions and warnings
will illustrate the general as well as the specific attitude.
A certain Lodge at B. always straightens up in time to repre
sent in the Grand Lodge every year and then never pays
another assessment, but renews again just before the next
Grand Lodge meeting. They tell us the members pay assess
ments regularly during the whole year. Now the secretary
of this lodge, must " come to time " or we will publish his
lodge.
If you take a notion to become delinquent or the money is
hard to get to pay your dues, don t lay the blame on the
Grand Lodge or some of its officers, but act the part of a man
or woman and just back out.
If several other lodges who are behind in paying assess
ments do not report in a few days, they will be suspended and
published. All must comply with the law alike. We cannot
bend the law to you but will have to bend you to the law.
ORGANIZATIONS AND SOCIETIES
So, too, letters from former members indicate the renewed
enthusiasm as well as the desire to again get in the " lime
light of fraternal society." Sometimes it is a desire to be
come the leader in the new lodge and thus receive certain
emoluments ; sometimes it is a desire for approval from the
Supreme headquarters and from the race in general, for
each writer thinks everybody else reads and knows his or
her letter. Sometimes it is apparently pure enthusiasm and
faith in the good work of the order. Pride goes far to
ward culminating such enthusiasm. The following is a
typical attitude:
Dear Professor B. This, I suppose, will be a surprise to you,
but I trust it will be an agreeable surprise. The Benevolent
Banner reached me today and after perusing its columns with
much care my mind went back to its first obligation, which
was made in the Benevilent Society some years ago. So I write
that I may get authority to reorganize the lodge at this place
or to organize a new one. Now if this is satisfactory, please
send me a constitution and full information that I may become
acquainted again.
I am now carrying $3,700 worth of fraternal insurance in
other orders but the Benevolent is my first love and reading
the Banner has renewed my affections for it. Please explain
fully, as my school will close on the 22inst and I can do much
work for the Grand Old Order by the next session of the
Grand Lodge. Much love to you and yours. Yours for
Success, Mrs. - etc.
" Chips from the Grand Inspector s Ax " are interesting re
ports and insight into the lodge life and ideals of the negroes-
Here are found bright, sparkling and newsy enthusiasm,
which reflect all too plainly the popular and pleasant man
ners and methods of the lodge workers and the laymen.
The inspector reports :
SOCIAL AND MENTAL TRAITS OF THE NEGRO [428
I visited St. Paul Lodge and was nicely received and enter
tained. We had a regular Benevolent Covenant meeting and
all delinquent members to promise to renew, those in promised
to stay in the field and those out promised to get in as soon
as possible. Good Benevolent talks were made by Brothers
so and so and sisters so and so etc. I responded in my humble
way in behalf of the Grand Lodge. A royal banquet was
spread and all enjoyed it beyond description. A nice purse
was presented to to the Grand Inspector. The St. Paul
Lodge is up to date.
Having arrived at Arcola Saturday morning I was met by
Hon. L. J. Taylor who carried me to Manhatten to the home
of Hon. Brother C. M. and Sister M., a Christian lady.
Dinner being ready, I sat down at that large and tempting table
and wondered whether I had arrived in the Land of Canaan
or the Garden of Eden. Horses being furnished us by the
President we rode to several plantations preaching the Bene
volent gospel. We also walked the streets of Arcola doing
the same. Rev. E. D. W. our grand deputy is doing good
work in this neck of the woods and expects to send in ten
lodges before the grand lodge meets. Sisters M., T., and T.
are good working members. Having arri/ed at the hall Presi
dent M. called the meeting to order. Rev. L. I. T. chaplain
ascended the sacred rostrum and read for the opening the 2nd.
chapter of Matthew, and sang " A Charge to Keep I have " y
after which prayed a spiritual prayer. Addresses was then
delivered by Brothers and sisters etc. President M. in a most
stylish and flattering way introduced your humble servant.
My benevolent spirit being at its highest degrees at the good
treatment of these I spoke until I was carried off in a benevo
lent trance. I was nicely entertained at the home of Rev. I. T.
that night and was escorted to the train the next morning by a
committee composed of brothers. A thousand thanks to Ar
cola. Go forward.
Another, after the description of various particulars as
above concludes in an equally joyous manner :
429] ORGANIZATIONS AND SOCIETIES
Devotional exercises being over, I was introduced by the vice-
president and I informed them that all great things has its
ups and downs but stand fast in the benevolence that was
handed down to Hon. P., Prof. B., and Father R. After this
a nice purse was presented to me. After the meeting ad
journed these loving brothers went to Sawyers Hotel and
rented the best room and paid board and lodging for me.
Three cheers for Pride of Leland No. 190. j
While in some localities much strife and jealousies exist
between rival orders, for the most part they are notice
ably lacking. The contrast between lodge and church is
here apparent; the lodges manifest more of the fraternal
spirit than do the churches one toward another. In no
phase of negro life, home, school, church or lodge is he
free from petty rivalries to some degree, but in the lodge,
members are often in good fellowship and standing in sev
eral orders. A leading " light " and the editor of the offi
cial organ of one order was also the most prominent local
leader in another. He published the rival orders meetings
and proceedings in a column preceding those of the one
represented by the paper. He also refers with pride to the
two orders when speaking of his work. Local lodges often
combine to celebrate a special day, each sitting in a section
of the hall or church. Many letters report with pride the
harmony existing among the two or more orders, and much
fun and ribaldry is indulged in at each other s expense.
Perhaps enthusiasm is nowhere more marked and wild
than among the lay members and officers of subordinate
lodges. Their sentiments are less often given to the public
than are those of the supreme officials, and as a rule, their
enthusiasm is of shorter duration, but it is nevertheless not
less marked. Reports from secretaries of the subordinate
chapters are solicited for the official papers and many are
126 SOCIAL AND MENTAL TRAITS OF THE NEGRO [430
published. Statements from individuals give characteristic
zeal in conversation and in writing. Something has already
been seen of this feature of lodge life. Typical letters
from members are here given for further illustration. They
indicate the specific points noted and at the same time sum
up many of the features and details of negro lodge customs
and operations. Much, too, of the Negro s nature is re
flected in such expressions.
Dear Editor : Please allow me space in your valuable paper
to speak of our excellent Grand Lodge Aniversary, which was
observed by St. Paul Lodge, No. 81. The Lodge attired in
full dress uniform, accompanied by Zion Hill Lodge No. 100,.
who was also attired in full dress uniform, formed procession
at school house and marched to the church where an anxious
crowd was assembled to witness the ceremonies.
The meeting was called to order and a fervent prayer ser
vice followed. Everybody seemed fairly enthused and the
singing was beautiful. Brother J. M. T. read for introduction
the 6ist Chapter of Isaiah and lined while the congregation
sang, " I heard the Voice of Jesus Say etc ". Brother S. C. W.
fervently petitioned the Throne of Grace. President W. J. B.
preached an able sermon from a selection of the I3th chapter
of Cor. He struck a death blow to the theory of fraternal
benefit societies being a hindrance to the race. He showed
that a man had a right to live and die for his God and his
family, and that a man could not better live and die for his
family than by joining endowment societies and leaving a
benefit to his dear ones when he crosses the river. Brother
D. B. executive officer of the local Jacob Lodge made an able
address defending the good name of fraternal orders. Many
persons in the audience were heard to exclaim, " I am per
suaded to join this great order." Cloths were spread on the
beautiful grass, a feast was had and all ate till they were
filled. Collection $9.50. All went home exclaiming in the
43I ] ORGANIZATIONS AND SOCIETIES
language of Peter of old, " It is good for us to be here."
Yours in B. L. etc.
Every letter from subordinate lodges furnishes many points
of interest; only a few, however, can be included here. Dif
fering somewhat in details from the above reports is the
following characteristic letter, coming from the Pythian
circles. It presents a complete general view of ^ typical
meeting with the consequent effect upon the negroes present.
While the form and language is less correct than the ones
already given, it is still typical and full of enthusiasm. It
is nearer the average attitude of the great majority of
members.
Sir. John W. S,
Dear Editor : Please allow me space in your paper for me
to say that Belmont Lodge No. 51 held its memorial service
on the above date, with the grand lecturer P. C. D. with us
on his official visit. Making his lecture and helping us to
conduct the service. The lodge was called to order by Sir.
J. W., C. C. after the members had been seated with their
badges on, then Sir. Whitney explaining to the lodge the cause
of the extra session, that it was to pay the loss due respect
to our lamented an sainted S. P. C., S. W. Starks, who had
fallen from our ranks by the hand of death. He then gave
the lodge into the hands of Sir. P. C. Dowan, who taking the
stand. Then he sang a hymn. No prayer was offered by Sir.
John N. Pempleton. Then the grand lecturer proceeded. I
am glad to say that never was a man gifted as that man, for
taking his text from the 5th. chapter of Ephesians, the i4th
verse, " Words Was Wake thou that sleep." He held closest
attention for two hours. He taking that holy scripture and
men cried that they was going to wake up, the members said
they was going to wake up to the sense of their obligation.
He had us to know that the order had been ever since the
creating of man, and would be as long as God would let man
I2 g SOCIAL AND MENTAL TRAITS OF THE NEGRO [432
live on the earth. Dear Sirs I will say that the G. C. Sir.
John W. H. did know his business when he appointed Sir.
Dowan for a field man, for he is a Pythian missionary to go
and carry the Pythian gospel if Belmont Lodge had been a
Pythian engine, Sir Dowan would have been the engineer to
blow the whistle at every station. Wake thou that sleep to
your obligation. Then he spoke along the life and death of
Sir. S. W. Starks and made things awful sad then closed his
talk. Song was sang by Sir. Steve Tucker the prelate of his
Lodge. Happy day when Jesus washed my sins away. Then
Sir. John Pembleton responded. Then song was led by Sir.
Dowan, " There is Rest for the Weary ". Then the lodge was
called in secret prayer by the prelate for five minutes. Then
Sir. Chas. Wood spoke on the line of Pythianism. Then song
led by Sir Tucker, " Let Us Walk in the Light of God." Then
Sir. C. Grandison spoke on religious principles, saying that
he hoped to meet the S. P. C. S. W. Starks in the kingdom of
our God, where we would all sit in the halls of heaven to part
no more. Song led by Sir. Dowan, " I will Follow Jesus ".
Sir Ben McCoy spoke on the death of S. W. Starks and at the
meantime he cast the evergreen upon the alter of the lodge in
memory of our sainted S. P. C. Then Sir. John Whitney,
C. C., made the closing talk which made things very sad on
the death of Sir. Starks. Then the lodge turned the vote of
thanks and gave the grand sign in honor of the grand lecturer
and asked him to come again. Then a memorial supper was
served with bread and wine in remembrance of Sir. S. W.
Starks that we all hope to meet him again, and feast with him
around the banquet table with Jesus to hunger no more.
From observing the ceremonies and regular services, it is
seen that opportunity is given for many individuals to par
ticipate in the exercises. This gives the greater degree of
satisfaction and adds to the total of the social values offered
by the lodge. Ritual and ceremony, ranging from simple
form to the most elaborate details carried to ridiculous
.
433] ORGANIZATIONS AND SOCIETIES I2 g
extents, regalia, including hats, caps, robes, collars, badges,
buttons, tassels, spears and swords, with gavels at the desk,
these features are easily the popular ones. And like them
are the officers with their titles. There are grand presi
dents, vice-presidents, secretaries, inspectors, counsellors
and legal advisers, wardens, marshals, chaplains, inner and
outer sentinals, orators, speakers, writers, with speciaj forms
of " great grand " as often as distinction is necessary. Then
there are the same officers who are " supreme " and " great
supreme ", " grand supreme ", " masters " and so on. There
are " ladies " and " gentlemen ", " honorable ", " Sir " and
" brother ", " sister ", " knights " and so forth. Such offi
cers feel greatly honored by these offices and make much
of them. They are also honored by their fellow members
and " given a good time ".
The pride which the negro leaders have in their
offices and duties is noteworthy. Perhaps they feel much
of social self-feeling but, nevertheless, this constitutes a
peculiar factor. A principal of the city colored high
school has his letter-heads prepared with " ORATOR OF
THE MOST WORSHIPFUL STRINGER GRAND LODGE OF
ANCIENT, FREE AND ACCEPTED MASONS OF THE STATE OF
MISSISSIPPI " in large and bold lines across the page, with
" Principal of Colored School " in small letters in the left
hand corner. Others have their photographs inscribed on
the stationery with the titles attached. Nor are they alone
in valuing their positions. The lay members as a rule put
absolute confidence in them. A single leader often domin
ates an entire conference by his eloquence and thus secures
passage for measures which suit his own interests. More
frequently two or three or perhaps a half dozen men domin
ate the entire delegation. Their claims are enormous, but
they are rarely doubted. Field leaders and grand secre
taries are usually presented with a " purse " at each lodge
130 SOCIAL AND MENTAL TRAITS OF THE NEGRO [434
and they are entertained royally. Gifts of more value are
presented to higher officers. In the report of Biennial Min
utes of the Supreme Lodge of the Independent Order of the
Sons and Daughters of Jacob of America is the following
" Preface " and " Presentation " details concerning such
a gift:
Hon. Supreme Grand Master, and friends of this honored
Guest :
On the 25th. of October 1906, while all was busily planning
the future destiny of our Order, in session of the Supreme
Grand Lodge which convened in the city of Greenville, Sister
Lettie J. Walker, a member of the Board of Grand Directors,
still and deeply thinking as she is, saw very wisely what a
beacon light of wisdom the Sons and Daughters of Jacob of
America has as its official head; and how wisely and honestly
he has brought the Order of Jacobs from a ridiculous to a
sublime standard, that a spirit of highest appreciation was
prompted to the extent that a resolution was presented by her
to the Supreme Grand Lodge requesting the presentation of a
diamond costing $150.00 to our Supreme Grand Master, as a
testimonial of our honor and confidence in him.
All honor to Sister Walker for this beautiful thought.
Just what the diamond stud actually cost is not known. It
was presented as well as bought by the committee of ladies.
Like the preacher, the negro leaders of the Lodge are popu
lar with the women. It is not surprising that he should
accept all favors and consider himself an important factor
in his race and a great man of the hour. Nor is it surpris
ing that many negroes abuse their privileges and take un
due advantages of their less watchful brethren. With the
the chief officers of the grand lodges, this abuse is chiefly
in the form of exorbitant demands and misuse of money and
power given into their keeping. Few peoples have been
435] ORGANIZATIONS AND SOCIETIES I ^ I
able to furnish more skilful tyrants, if one is to judge by
observable data. The officers of the subordinate lodges
manifest their abuse of office in the same manner, only to
a smaller degree. Their chief fault and abuse lies in their
over-bearing disposition toward fellow members and those
who wish to apply for membership. Such leaders are often
governed wholly by personal motives and refuse naember-
ship to any whom they dislike. Consequently much strife
arises and not infrequently ends in more serious difficulties,
some of which are referred to the Supreme Orders. Again,
the officers of subordinate lodges are boisterous and severe
in their rulings at regular business sessions, often abusing
and belittling members of the order, for the simple reason
that they are in a position to do so, and wish to show their
authority ; they thus feel their positions more weighty. Few
more ridiculous acts could be imagined. This state of af
fairs, however, is not entirely neglected by the supreme
officers. In a conclusion to his annual address before the
Session of the Grand Lodge of United Brothers and Sisters
of Benevolence of America, the Grand President said :
Permit me to note here that we are informed reliable that a
great many of the Presidents and other officers of our Local
Societies are very rude in their rulings and treatment of mem
bers, or in other words, are of the opinion that they are the
bosses of the societies instead of the servants which they are.
That state of affairs should not exist, yet on the other hand
they should be kind, obbliging and courteous at any and all
times under the most trying circumstances to give good and
wholesome instructions. Such treatment to the most illiterate,
boisterous and obstreperous person will have good effect.
Again officers are often elected without due process and
then they refuse to be governed by any law save their own
wishes. One of the chief violations of the law is refusal
1^2 SOCIAL AND MENTAL TRAITS OF THE NEGRO [436
to give bond for the holding of money belonging to the
lodge; still they are retained as officers, chiefly, perhaps,
because there are no others, and because this state of affairs
is quite common. Many other complaints are made of local
officers, such as ignoring the rules and regulations, failure
to dre^s properly and to conduct the meetings and opera
tions decently.
Before coming to a final surhmary of the features which
are determining factors in the negro fraternal organizations,
it is well to note certain general conditions under which they
operate and the general relation fraternal circles bear to
negro life and opinion. A partial glimpse of the many
phases of the Lodge may be gained from the facts cited
above. It is to be expected that anything which occupies so
prominent a place in the life of a people would be vastly
beneficial to them and would have the support of the lead
ing members of the race. Nor is our expectation disap
pointed, for a comparison of the church membership rolls
with those of the fraternal orders shows that prominent
church leaders are in most cases leading lodge members.
The majority of negro preachers are prominent in fraternal
circles. The secret society finds its ablest advocates in the
teachers of the schools and those prominent in negro busi
ness circles. Practically the entire professional calling, in
cluding the few lawyers and physicians, are enrolled as lead
ers. Again, non-church-members are intimately associated
with church members both as officers and as " lay " mem
bers of the lodge. But while the majority of the negroes
value the relations made possible by the fraternal organiza
tions more than all others, there is a minority, however,
that is agreed that the secret society is fast becoming an evil.
Close students of the situation are undecided whether the
centre of negro life is not being shifted from the Church
to the Lodge. If such is the case, it is to be expected that
437] ORGANIZATIONS AND SOCIETIES
there would be found serious objections to lodge life as it
is now being developed. This objection is maintained
chiefly by certain negro preachers, among whom are some of
their ablest workers. The question which must be an
swered, then, is : Does the good overbalance the evil ? In
answer to this inquiry, certain important considerations
should be noted.
The majority maintains, as may be observed in rfie claims
of the secret orders, that through such societies many
benefits come to the members of the race that are rendered
necessary by the conditions under which the colored people
live. The lodges care for the sick, look after unfortunate,
bury the dead, and give funds to the family of the deceased
members. In return for this each member pays only a
small assessment, entirely within his means, varying accord
ing to the benefits received. All assessments are paid in
installments, either weekly, monthly or quarterly. The
dues for membership vary from ten to twenty-five cents
a week and from ten cents to a dollar a month. They
hold further that these expenses are not draining upon the
Negro and return him many times their original value, and
that the fraternal order is of practical benefit to the Negro
both in the quality of service rendered and in the methods of
collecting dues; it thus renders a racial service. It is a
great consolation to the Negro to know that he will be buried
with proper ceremonies and his grave properly marked.
This appeals to a fundamental principal in the Negro s
nature; there are few greater events than the burial, and
none which brings the community together in more charac
teristic attitude. The funeral is a social event, for which
the lodge appropriates the necessary expenses. Here the
religious trend of the Negro is magnified and with praise
of the dead and hopes for the future he mingles religious
fervor with morbid curiosity and love of display. But the
SOCIAL AND MENTAL TRAITS OF THE NEGRO [438
society not only buries its members but also cares for them
while living. Many cases are cited by the negroes of as
sistance rendered at the critical moment. Persons, sick,
old and feeble have been known to be left alone to die within
a short distance of neighbors, and were buried by the town
authorities. Nor were they more destitute of friends before
they became sick than are hundreds of negroes everywhere.
The Negro is thus willing to admit the condition of his
people, knowing that some obligation must be brought to
bear upon them if they are to become brotherly and sisterly
in the true sense. The lodge undoubtedly approximates
this, for the Negro regards the obligation placed upon him
by his society as binding; no member must lack burial, and
the sick committees go far toward helping the helpless.
Furthermore, the negroes are a working people and de
pend entirely upon their wages for a livelihood. They
have little or no property which would render them funds
for the " rainy day ", and are therefore helpless and de
pendent in times of sickness or accident. It is essential
that the negro and his family be protected by his member
ship in one or more of the lodges. Such membership will
insure him against starvation and dire want, at least, will
assure him of visits from his people which he would not
otherwise get, and render him secure in a reasonable degree.
No one will deny that under such conditions as the negroes
labor to-day there is urgent need for just such organizations
among the negroes. Again, in addition to the relief fea
tures and the social phase of the fraternal orders, the secret
societies furnish the Negro a means for united effort. It
satisfies a social want, which is unceasing in its demand ; it
satisfies an imperative demand for benefits, and it satisfies
the craving of the Negro to exert his racial and individual
ambitions. Here he may rule his own affairs and plan his
own business; he is more nearly united here than elsewhere.
439] ORGANIZATIONS AND SOCIETIES
He may discuss subjects of interest to his race; he becomes
informed of events and discusses them without the white
man s knowing it. The rapidity with which information is
diffused throughout a negro community is scarcely less than
marvelous, especially when the news relates to matters of
racial interest. The lodge is a means whereby this inter
change of information is facilitated; this is an essential
benefit, according to the Negro s ablest advocates. Again,
the Negro teaches himself to speak, to debate, to become an
" orator " in the halls of his secret society. He learns the
rules and regulations of his society as he learns nothing else.
He reads or listens to the news of his lodge paper when he
would otherwise not care for the reading. He is thus be
ing educated slowly and this training appeals to him when
no other school interests him. So the secret societies, com
bined, offer an effective medium through which the negroes
can move with facility and satisfaction. They offer pride
and enthusiasm. Here are found opportunities for organi
zation and business. They may organize and drill after the
manner of armies. Their children are trained for future
service and their women are united with their men. The
lodge more than anything else offers means for the uniting
of communities, counties, states and the negroes of the na
tion. Such are some of the advantages claimed by the
majority of negroes.
It is claimed, too, that the fraternal associations are
helping to solve the race problem. And well might they
assist in so great an undertaking. Here is opportunity
for teaching honesty and diligence; they might teach for
bearance and persistency and the doctrine of damnation to
criminals and those who shield them, and that no criminal
should have a place in the brotherhood of associations. Here
better than any other place they can teach true race pride
and encourage honest endeavor toward proper advance-
SOCIAL AND MENTAL TRAITS OF THE NEGRO [440
ment in all lines. But do they do this? It is encouraging
to note that many orders draw up and endorse fitting reso
lutions at their general meetings and these are given to the
public in good faith in the great majority of instances.
They are the result of proper enthusiasm. Such resolutions
at bQth general assemblies and local orders, backed by the
members will assist much in bettering the present conditions
that exist irrthe relations between the races. They will assist
greatly in raising the standard of civilization among the
negroes. Recent utterances of the leaders at these meetings
have voiced the proper sentiment.
" Above all the Negro must uphold law and order. " We
are willing to join the better class of white people at any
time in putting down the criminal class." " Tell it so all the
world may hear print it in the heaven s blue, so that he
who runs may read it, that the negro of this land will frown
down, cry down, hunt down and strike down this crime and
these criminals, until not one shall be left in all the land, and
a black face be a badge of truth, of peace, of protection to
innocence." " It is our duty to seek the haunts and the in
fluences that produce crime and criminals, with the whip of the
law and the gospel of righteousness scourge them until vicious
idleness shall give place to virtuous industrial intelligence, and
thus purge ourselves and wash away the foul stains of dishonor
from a glorious record transmitted to us by our fathers, al
though but poor slaves." " We cannot afford to apologize for
crime we cannot afford to sympathize with the criminals.
We can only afford to do right and fear not before God and
the laws of our country. All of this we can do. We can be
come the little leaven that shall leaven the whole lump; the
grain of salt which preserves your whole community, your
ward, county, state, until your whole community becomes
known as a center of health-giving energy for the race."
" What a negro will be depends entirely upon what his attitude
441 ] ORGANIZATIONS AND SOCIETIES
is toward himself as well as toward other people. The negro
must develop in his own sphere as a negro, after his own na
ture, and then he will succeed. He should not attempt to get
away from his black skin, discard his kinks, be ashamed of
his physical features in general. But let him strengthen his
face on the inside, whiten his face through his heart, adorn
his physical features through his intelligence, magnify and
exalt himself in the recognition of the civilized world. He
will be respected in proportion as he respects himself."
These are commendable utterances and should the inward
meaning be greater than the outward form, these orders
would deservedly win a permanent place in the life of the
Negro.
But the Fraternal Orders must meet certain serious ob
jections which are offered by members of both races. Re
ference has already been made to one of these. The Lodge
is interfering seriously with the Church and conflicting with
many of its services. A minority of leaders among the
negroes hold the view that the fraternal organizations are
for this reason an evil, but a minority which includes many
of the most sincere men and some of the clearest thinkers,
who are themselves members of fraternal organizations.
TEe greater part of this number is to be found among the
pastors of the churches. The charge is thus stated by one :
The evil effect of secret societies upon the church of God here
in the South is becoming to be a serious problem. We should
study this problem closely and prayerfully. In the first place
the Christian people and members of our different denomina
tional churches have gone into these societies mixed in such a
way with sinners and whiskey drinkers and with women whose
garments have been dragged in the ditches of immoral despair
and degradation until you can t tell one from the other. Even
this degraded sinner thinks himself as good as the Christian,
SOCIAL AND MENTAL TRAITS OF THE NEGRO [442
consequently the Christian is forced by his obligation to call
that drunkard and whiskey-head brother. Hence the standard
of religion is lowered and the sinner exalted in all his un-
repented-for sins; therefore both are injured. Come out from
among them and be ye not partakers of their sins. Many of
these little dupe societies give public balls and disgraceful
dances to advertise their society interests. In many cases
sinner men and women are the " head bursters " of these
societies and the Christian people who join them must come in
at their command and do whatever they say, right or wrong.
If it is to violate religious principle, the chief has said it and
his orders must be obeyed. Christians should lead sinners in
all things and in all places until they are led to the Cross of
Christ. Christians, open your eyes and let not the blind lead
you. In nearly all of these societies the Holy Bible is used
and sinners are to handle that sacred book whose hands and
hearts are unwashed. This seems to be almost sacriligious and
downright profanity. We must not be ignorant of these awful
sins that are confronting us in our everyday life. This is a
serious problem. Sinners and halfway Christians are now
saying that their reason for supporting so many of these little
dupe societies is that they will do for them what the church
will not do, namely : bury them and give them sick benefits ;
they have an endowment for them or their family. In answer
to this trashy saying, let me say this : if they will put all the
money in the church that they put in the secret societies the
church will be able and will bury them when they die, give
them sick benefits when sick, and care for the widows left and
educate and care for the children left as orphans. Put all of
your grand lodge money and expenses to and from all your
supreme lodges in a common church treasury and the church
will meet your every demand and need at much less expense.
Another shameful evil is this: Our Class Meetings are
growing dull with but little Spiritual fervor, because the mem
bers are all gone to meet their society. They cannot go to the
class meeting because Brother or Sister So and So will fine me.
443] ORGANIZATIONS AND SOCIETIES
Therefore the class leader who tries to be faithful must go and
lead the benches a sad spectacle indeed : The prayer meetings
are nearly all dead because deserted by the members gone to the
lodge, the prayer meeting having to be upon his lodge night ;
therefore he shows to the Church and to his God that he loves
the lodge better than communion with God. The Ladies and
Stewards meetings, the Quarterly conferences, and even our
revival meetings are all affected by these societies. A brother
or sister will tell you at once that they must meet their lodge
or had to go to their lodge. These are serious sins and a sad
problem now before the church of God. Must this state of
affairs continue to exist? or shall we now in the name of
Christ stop and reform? God grant that our people will stop
before it is too late. I appeal to my race: Stop now and
return to God, else we perish and the societies will perish
with us. Some people are so ignorant as to say that the so
ciety is as good as the church. Oh, my, what ignorance: No
one would say that but a poor, blind, ignorant sinner whose
eyes are blind with scales. I have been criticised for writing
my convictions on these things, but I wish to say to the public
that I am paid a salary. The people I serve pay me what
they promise and I am not on a beg, and I ask for nothing
more than a comfortable support. I write this because I see
the awful pit into which my poor people are being thrown,
duped and dumped. Now, Brother Preachers, let us return
to our pulpits and give ourselves wholly to the service of God
and the salvation of the sinners, the sick, the dying, the poor,
the needy, the widows and orphans need our attention daily.
Get the people to come back to the church. Let us have a
great revival of religion.
Many pastors have stated privately the opposition already
expressed. A single statement will be given :
Against these societies we have our churches whose total
membership is less than half the total membership of the so-
I4 o SOCIAL AND MENTAL TRAITS OF THE NEGRO [444
cieties. From my own experience, I can safely say that they
hinder the church in every way. I was compelled to move my
official board from a week night and hold it on Sunday after
noon as there is not a single week night in the month that some
of the official members are not called by some of the societies
and they almost invariably go to the call of the society when
they will not to the call of the church.
It is charged by the whites that these societies are hot
beds of vice and that incendiary views are promoted; that
they not only do not help to solve the race problem, but
daily make the situation worse. It is charged that these
meetings are often plotting places where groups of ne
groes devise plans and encourage thoughts against the white
man; that they go beyond race pride and interest to race
antagonism. In answer to these charges it must be said
that some of these -meetings do discuss improper subjects,
and that indecent pictures are sometimes hung on the walls,
and that there is little or no restraint upon criminal instinct.
It is true that in many cases the tendency is toward unrest
in matters pertaining to the relations between the races. But
in the ordinary meetings in the smaller communities this is
not true. Except in particular sections and under particu
lar circumstances, there are not the agreed councils against
the white man ; many of these meetings of groups of mem
bers are purely proper enjoyment of their own personal
rights and pleasures. The lodge meeting is naturally
regarded as a place where all matters may be discussed but
for the most part the glaring headlines in the newspapers
describing negro lodges as storehouses for ammunition and
plotting places against the whites, are written by men who
know little of the real facts about the Negro and who are
willing to distort the truth for the sake of a sensational
report. But it should be remembered that so long as any
445] ORGANIZATIONS AND SOCIETIES I4I
number of lodges make a practice of such agitation as has
been mentioned, the above charge will be true. Perhaps
there is yet a noticeable fruitage of that old organization
known as the Union League which followed the war having
as its basic principle the consolidation of the negroes against
the whites. There are traces and remnants in many of the
Southern towns and passing talk of organizations similar
to the Before-day clubs which regularly train their mem
bers in incendiary motives ; which prescribe immediate death
as a penalty for divulging the secrets of the organization.
These are a menace to all good societies and the sooner all
traces of such groups are obliterated the better it will be for
all concerned. There are many negroes who advocate ex
treme measures in their excitement, and they easily obtain
a following. Such negroes are doing their race more dam
age than can be eradicated. And on the other hand the
misguided doctrinaires and the greedy fools who instill in
cendiary ideas into the minds of the negroes, regardless of
the wreck and carnage which must follow, are the leaders
most dangerous of all to the race. It is of prime importance
that the negroes be free at all times from all appearance of
evil in this respect. The Federation of Women s Clubs, if
they desire to accomplish what they profess, should keep
this tremendous fact in mind and stop the present-day ten
dency toward unrest, which is prominent in many of the
secret societies of which women constitute the membership.
If they will assist their men in substantial achievement,
they will, among many other things, see that agitation
against the whites need not be a characteristic feature of
their local meetings. The height of folly and idiotic
thoughtlessness is to be found in such agitations; putting
aside the purposes of the benefit societies, and not knowing
that they are utterly incapable of discussing any revolution-
I 4 2 SOCIAL AND MENTAL TRAITS OF THE NEGRO [446
ary measures relating to labor or any other topic, these
groups bring untold permanent hurt to the race.
Other serious objections are offered. The lodge is a
waste of time and energy for the negroes. It takes them
away from home and work and renders them useless for
anything else, while the lodge itself offers no permanent
substitute. The lodge is an unreasonable drain upon the
Negro s money. He must attend the local meetings, pay
the assessments for membership, local extras imposed by
the whim of some tyrant leader, the extra fees for the su
preme and grand lodges, and the dozens of other expenses
involved from time to time in regalia and special functions.
Representatives must attend the general sessions and for
this they must have certain requirements and must pay their
expenses to and from the convention. Foolish gifts and
appropriations are made on every hand; the expenses of
these must be met, and there is no material benefit from
them. The handling of money and the power to make as
sessments encourages the spirit of dishonesty and graft
among the negroes. The present methods of the lodge en
courage, to the fullest extent, superficiality and display, the
very things which need to be regulated among the negroes.
While the rules and regulations are good, there is little con
formity to them, hence the increased disregard for drill,
order and systematic action. In fine, the lodge is the great
est of those factors which lead the Negro to neglect the sub
stantial groundwork of his economic and moral salvation.
It shifts his efforts from the detailed accumulation of prop
erty and the attainment of individual worth to the popular
general achievements. It leads him to magnify and over
value the outside without due consideration of essential
qualities.
Again, however, it is but just to give the negro s interests
full consideration. Even though the defects seem much in
447] ORGANIZATIONS AND SOCIETIES
the majority, it is but fair to sum up the better qualities
and the purposes for which the societies are founded. The
constitution and by-laws of the several societies differ only
in details and are for the most part very much alike. The
length varies from ten to fifteen thousand words, accord
ing as particulars are stressed or features are added. There
are great possibilities in the fraternal order conducted ac
cording to the constitution and by-laws. All of the so
cieties incorporate in their requirements for admission to
membership that persons shall be moral and upright, dealing
in no illegal business and of good reputation. The purposes
of the orders are thus seen to be of the highest order and
would seem to be the exact essentials for the race. Reli
gious devotion is an important feature. Their societies are
devoted to many virtues. One holds that " In union there is
strength " another, " At the bar of universal justice right
reigns supreme " ; another, is devoted to " friendship, love
and truth," while still another is devoted to " Virtue, Pur
ity, Honesty and Prosperity." Others are devoted avow
edly to the same purposes and incorporate the best senti
ments possible in their mottoes. For instance, take the
closing ceremony for the laying of the corner stone as an
example of high and noble purpose expressed in words :
In the name of virtue I scatter this earth on this stone typical
of the moral excellence and charity of our Order and as a
reminder that we are of the dust and to dust we shall return.
In the name of purity I sow this grain in this earth typical
of the manner members of our Order who are of themselves
free from dirt enter walks of life and force moral cleanness
upon men. I in the name of honesty and to promote pros
perity sprinkle this earth and this grain with water, may the
favors of God rest and be daily with the people of this build
ing and those of this community as they go into abide within
144 SOCIAL AND MENTAL TRAITS OF THE NEGRO [448
and pass out of its portals. As the moments of time pass
away may all men especially all Jacobs love, worship, and
adore Thee, and the four principles of Jacobism, virtue, purity,
honesty, and prosperity, hold in esteem the name and teaching
of God.
And indeed many of the local leaders profess to rule by
standards of morality and claim that they expel or suspend
members who are unworthy of the lodge. As a fact the
records show that many are actually suspended. Reproof
is most common for violating the laws of the order, for mis
appropriation of funds, for non-payment of dues, for im
morality, for unlawful co-habitation, for disturbing har
mony of order, for theft, for fighting, the time of suspension
varying from two weeks to twenty-five years. Expulsion
occurred for murder, theft, receiving money on false pre
tense, misappropriation of lodge funds, unlawful co-habita
tion, and one case was recorded of expulsion for ninety-nine
years for burglary. Many of these names are published,
and the Negro has no sympathy or mercy when he once be
gins upon an unfortunate brother.
Attention should be called to the Federation of Colored
Women s Clubs which holds an annual meeting, in much
the same way as do the whites. \Vhile it would seem that
little practical work is done by these women, it is necessary
to note the better side of their work. Here enthusiasm is
as evident as at the other clubs and they rise for the mo
ment " above the petty affairs of the world." They might
well do a great work under better environment; perhaps
the value of their labors is not felt and will in the end work
much good. They are not excelled by the fraternal or
ganizations, at least in the expression of noble purposes.
The following is a statement given out from the state meet
ing of Mississippi :
ORGANIZATIONS AND SOCIETIES
These women with human hearts and souls that reach up to
glorify a pure Creator are being awakened to a moral and
true virtuous consciousness that has been lying dead more than
two hundred years. The colored women of the state met in
convention declaring to the world that Negro woman stands
as high and firm for true moral virtue as any other woman
that lives. The meeting was so enthusiastic that every woman
that was present wished that her absent sister were $iere. It
was an encouragement to every struggling sister for true
womanhood to meet others of her kind. No class of persons
could be more elated than Negro men to know that ere long
they will not be scorned because of the immorality of their
women. Many a young lady was made virtuously strong in
that meeting and each would do untold good should she go
back to her home and community and there be a shining light
among the others in an attractive way. There can be no better
way of establishing virtue among both women and men than
through the medium of the Federation.
If this were only true and if practical lives could only bear
out the enthusiastic word testimony, how rapidly would the
race begin to rise. It is thus seen that the outward pur
poses of the Negro organizations are of the right sort.
What then is lacking?
What is a true estimate of the Negro fraternal organiza
tion and benevolent society ? What accounts for their mar
velous success and growth? Wherein do they fail in fun
damentals and essentials and how can they be made better ?
A proper estimate is scarcely possible with the data in hand
and at this stage of their development. It may be well,
however, to note the essential characteristics of the main
operations. The outside student is astonished at the re
markable benefits paid by the insurance and benevolent so
cieties. How can they make and sustain such claims, even
with double the amount of assessments charged for mem-
I4 6 SOCIAL AND MENTAL TRAITS OF THE NEGRO [450
bership? And yet few claims are unpaid and few instances
have occurred of failure of the society. And this is in the
face of the undisputed fact that many funds are used by the
chief officers and others are badly managed and often lost
in a business project. The officers are paid good salaries,
ranging from four hundred to seventeen hundred dollars
per annum. A number of records show that amounts vary
ing from one hundred to fifteen hundred dollars have been
misapprpopriated. How then does the lodge meet its de
mands? In the first place, the first assessments and the
regular membership fees are only a relative part of the de
mands. Reference has already been made to the numerous
extras that are demanded constantly. Fines from subor
dinate lodges go to swell the total amount. Charters are
sold at from five to fifty dollars; seals range from two to
ten dollars and every lodge is required to have one. The
official organs in some instances assist in raising this money.
From the beginning of the year to its end, the poor negro
lodge member is beset with calls for money on all hands.
In the second place, perhaps one-half of the members who
join the orders do not remain in good standing long enough
to receive the benefits therefrom. As their enthusiasm
wanes and times become harder, they allow their dues to
lapse and thus forfeit what they have already paid. They
thus receive no benefits and cause the supreme lodge no
outlay, while at the same time they have contributed much
to its support. These funds remain in the treasury. While
the total membership of the lodge is usually on the increase,
it is quite a different membership each year. The field
workers keep enthusiasm up from place to place and gain
new members. And almost as large a number of renewals
is made each year as of new members. Such members pay
extra assessments for the privilege of renewing, which also
helps to increase the treasury fund. Again, many of the
451 ] ORGANIZATIONS AND SOCIETIES
lodges provide that, when they are unable to meet the pay
ment to the beneficiaries of the deceased, a pro-rata assess
ment is made upon each member, thus insuring the amount.
Perhaps one-half of the societies are " mutual " in this re
spect and are governed according to the jurisdiction of
their leaders. In this way and by combining all the forces,
the negro lodge pays its insurance and benefits wjth com
parative ease.
The question naturally arises as to the degree to which
the purposes of the Lodge as set forth in the constitution
and by-laws are adhered to in the practical working of the
lodges. And the question is both important and difficult.
The majority of subordinate lodges are wholly unable to
interpret the constitution and by-laws as they should be
known. They are rarely a practical factor as a whole; cer
tain parts are learned as favorites and the local lodge sup
plies the rest according to its own pleasure. Thus it is with
the organization of lodges, the giving of bond for the offi
cers, and the receiving and retaining of members. The
average negro is incompetent to enact any of the require
ments strictly and continually. He may do so for a few
meetings, but he soon grows careless. Consequently the
headquarters must needs send constant threats and warn
ings in order to keep the lodges going at all. And too
often, the supreme officers themselves are equally careless
and incompetent, caring only for the general appearance
and the possibility of getting as much money for the lodge as
possible. In fine, the evidence shows that the great ma
jority of irregularities are unnoticed ; regulations are thus a
farce. So it is with the moral influence which the lodge
exercises over the community. While cases are tried and
members are actually suspended, the great majority go un
noticed. Personal dislike and malice, jealousy and the sense
of superiority have much to do with the officer s action.
I 4 g SOCIAL AND MENTAL TRAITS OF THE NEGRO [452
The matter may be stated by saying that principles are sub
ordinated to an occasion, and as a moral factor in practice
are worth little. Like the church, in practical life, the
lodge excuses the criminal instead of raising the moral
standard. There is strife and discord abundant in the in
ternal workings of the lodge. Here again, the poor Negro
must battle with his inheritance and with his environment.
He follows the lines of least resistance and his battle is lost.
Like the problem of the home, church and school, the prob
lem of the lodge may be explained by saying that the maxi
mum good, which might come from these organizations
under better circumstances, is turned into evil or at least
the minimum good by the overwhelming odds of environ
ment. The Negro at his present stage cannot help his
superficiality and love of display.
Can the Negro begin to apply himself through the medium
of his societies to the individual and home? Can he learn
that he must solve the fundamental problems of his race
on a small scale rather than long for world-conquest? Is
he willing to face the situation, give up his superficiality
and devote himself to the betterment of his condition? Is
he willing to take the problems one by one and meet them
face to face? One of the negro leaders sets forth a great
motto, "A Black Face a Badge of Truth, of Peace, of Pro
tection to Innocence ". And well might they strive for such
an attainment. In this school of adults in which the Negro
finds most of his politics, he might also find a great school
for moral training where a higher ethical standard can be
raised. To the Southern white man, the face of an inno
cent and industrious colored person appeals as few other
things do; assistance and encouragement are always the re
wards of such individuals. The finer type of Southern
white stands firmly for justice to such negroes even to the
jeopardy of the protector s own interests. The good white
453] ORGANIZATIONS AND SOCIETIES
man s respect for such negroes is little short of admiration
and he is anxious to help him along. Can the negro secret
societies of the present day assist in raising the average of
negro character, institute simple campaigns for industry
and hygiene, and strive to better the relations between the
races by effectually instilling principles of moral life into the
race? The negroes have a noble inheritance in the deeds
of many fathers and mothers, whose principles of fidelity
and application are worthy of copy. Will the fraternal or
ganizations and benevolent societies at least study the situa
tion and become followers of the faithful fathers ?
CHAPTER IV
THE HOME LIFE, DISEASES AND MORALS OF THE NEGRO
INDIVIDUAL character is inseparably connected with pure
homes, and to the social and political organism the home is
the first essential. The home is the most cherished posses
sion that we have; it is first in our hearts and in our
actions. For home and loved ones we live and work; we
love them better than ourselves, and because of them we
attain whatever of worth is consistent with the best that is
in us. The scenes in the home bring to us the brightest
pictures our hearts can fancy and awaken the tenderest feel
ings of which our beings are capable. We do not forgive
the stranger who enters, not knowing the traditions and
habits of the inmates, and criticizes the arrangement of
home or looks upon any part of it with contempt. For the
home and the family are one ; they constitute the " funda
mental problem of civilization," the first institution that
makes for the higher development of man. With the home
preserved intact, a race is safe and ready for individual and
national greatness. In proportion as the home life of a
community is of a high order, to that degree will the com
munity make for moral and civic righteousness; with the
home and family neglected, nothing can long uphold a race.
For no people can live above their home life.
If the circumstances and conditions which make up the
basis for home life are almost wholly lacking in a people;
if there is no deep impulse to cherish the home with par
ents, wife and children; if there is no desire to find true
150 [454
455] THE HOME LIFE > DIS ^ ASES AND MORALS i$i
homes and improve them, surely the leaders of such a
people would recognize the dire necessity to which they
have come. What strivings ought there to be for knowl
edge of these dangerous conditions and for the realization
of any aspirations for better things on the part of leaders
and those most interested ! What efforts would be put forth
to make race leaders capable of establishing models of pur
ity and ideals of life ! And yet, is not such a people in our
midst? Side by side, worshiping the same God and serv
ing the same commonwealths as the whites, the Negro s
life may almost be described by saying that these funda
mentals are thus lacking. Their first and crying need is for
home life and training. And while there is much unpleas
antness and dissatisfaction in criticizing as a " stranger "
the habitations of these people, it is necessary for all con
cerned to paint the picture from life, to see things as they
are. And to speak truthfully concerning the Negro at home,
the purity of plainness must be observed.
The majority of the negroes, as a rule, live in the inferior
sections of the town and occupy inferior houses. There
may be distinguished three subdivisions of negro inhabi
tants of the community: those who live in a better negro
section of the town, those who are segregated in a poorer
and more barren negro division, and those who live in the
midst of the whites in servant-houses or cottages near the
white residences. In the first class are the majority of the
more prosperous negroes in the community, some twenty-
five per cent of whom own their homes. The proportion of
better houses occupied by negroes is greatest in this section.
Such sections of the town, being in the nature of a negro
town, often receive various names: Freeman s Town, Lib
erty Hill, Macedonia, Improvement, Rising Sun, and so on.
In the second division, the houses are more thickly grouped
and the majority of them are inferior in size and condition,
I5 2 SOCIAL AND MENTAL TRAITS OF THE NEGRO [456
if compared with those of the first division, though many
of the best negroes live in this section. Few own their
homes; they rent from whites, many of whom have built
cottages purely for the income which may be derived from
them. Sometimes the houses are rented from negroes. In
this division of the negro inhabitants may be found the
most typical common life. The houses are not good and
are often far from comfortable; the windows are without
glass, the coverings let in wind and rain, the rooms are
small. Few of the houses are painted either externally
or on the inside. This section, also, receives various names,
such as Rabbitskip, Sheriff s Hill, Gullensville, Shakerag,
Needmore. The two negro sections mentioned are ordi
narily in opposite parts of the towns. The third class, num
bering some twenty per cent of the entire negro population
of the community, includes many of the most industrious
negroes; among them may be found many of the best
homes and much of the best negro life. Taken as a whole,
the average negro house presents an exterior with the ap
pearance of neglect; the yards are not kept and rubbish of
various kinds is much in evidence. Except for the wood
pile, the axe, the clothes-line and utensils for washing, the
appearance of many negro houses would indicate that they
were unoccupied. The inmates are, however, apparently
satisfied.
The houses of the community may be described under
three divisions. Number one will represent the best quality
of houses, number two the medium, and number three the
sorry. If the houses of the whites be divided into three
classes according to quality, number three is as good as the
best houses of the negroes. If the negro abodes be thus
divided, number one will make some fifteen per cent of the
total number of houses, number two about thirty per cent,
and number three over fifty per cent. If they be classified
THE HOME LIFE; DISEASES AND MORALS
again according to the number of rooms, about fifteen per
cent have only one room, about fifty per cent have two
rooms, about twenty per cent have three rooms, and five or
ten per cent have more than three rooms. The proportion
of houses with more than four rooms is exceedingly small
and varies with the prosperity of the community of negro
individuals. In the larger towns and cities, exceptions are
more numerous. The average size, then, is about two
rooms, the average family consists of four persons. A con
siderable number of negro women live alone, occupying
ten to fifteen per cent of the total number of cottages ; many
others live in small cottages with their children, there being
some ten per cent of the total number of families with a
woman at the head. The proportion of parents without
legitimate children is large, in general from fifteen to twenty
per cent of the families. On the other hand, besides the
typical family of three, four, five, and six members, many
have from seven to twelve, although relatively few are
found with more than eight or nine. Quite a number of in
dividual instances have been noted where a family of ten,
eleven, twelve, and even fourteen, have occupied a cottage
of two and three rooms. Such a family may include the
daughter who has been deserted by her husband, or who
has deserted him, or an unmarried daughter with one or
two children. A physician reported an extreme case of
fourteen living in two rooms, and when brought to his
attention there were four cases of pneumonia, three of
which were fatal; and the case, while extreme, is far from
exceptional. It is true, however, that the average family
among the negroes is not so large as in former years.
In such crowded quarters not infrequently in one room
must exist the entire family with living apparatus. The
interior of the houses is not better than the exterior. With
a bedstead or two, or couch, box, tables, bureau, dresser,
SOCIAL AND MENTAL TRAITS OF THE NEGRO [458
tubs and basins, buckets and cooking utensils, one would
scarcely expect the conditions to be conducive to comfort
or health. In addition to these, accumulations of worth
less articles serve to make the room more crowded. A box
or corner of the room with rags, strings, pieces of ropes,
boxes, papers, attractive circulars, and various trinkets to
gether with articles kept for superstitious reasons contribute
to the general trash. However, pictures may be seen on
the walls. They are usually nicely framed, being bought
from agents. Enlarged photographs of the members of the
family, the Lord s Prayer, the Ten Commandments, and
certificates of membership to fraternal and insurance soci
eties are the most common. The negroes value their mem
bership certificates to secret societies very highly, and often
undergo hardships to get them framed. Sometimes they
leave them to be framed, and do not call for them until sev
eral months afterwards. As soon as the money can be
spared, however, they return and call for them. Generally
the furniture is of a fairly good quality; this is usually
bought on the instalment plan, when such is possible. The
article is not infrequently half paid for, when the negro
decides he does not want it or cannot meet the required
payments, and it is then forfeited to the dealer. Likewise
costly articles of no practical value, clocks, sewing-machines
which are little used, organs are bought at the persuasion
of the agent. In the case of the organ, it may be little used,
or perhaps no one in the family can play it; but it has its
attraction and answers a purpose. The Negro s question
before marrying is not whether he can support a family,
but whether he has anything to go in the house.
With such crowded conditions habits of uncleanness nat
urally grow. A glance inside the average negro cottage is
most discouraging. The negroes themselves have described
the picture in a number of songs. Says one of a house
where he had been courting :
4591 THE HOME LIFE DISEASES AND MORALS 155
Clothes all dirty ain t got no broom,
Old dirty clothes all hanging in de room,
lines which exactly portray the room. Another complains
of grease and dirt, while another stanza goes :
Honey, babe, honey babe, bring me de broom,
De lices and de chinches bout to take my room.
;
It will thus be seen that even with the above-mentioned
conditions the home is not without much disorder. Add to
these the further conditions under which the negroes must
earn a livelihood. With those who do laundry work, be
sides the living apparatus, the soiled laundry is kept in the
house, and in stormy weather the washing and drying of
the clothes, as well as the ironing, must be done in the
house. The men come in with dirty clothes ; the nature of
their work makes this necessary. There is not time, even
were the disposition present, to keep the house clean.
Throughout the day the negro home is full of haste and
disorder. The mother who cooks for a white family is up
and off early in the morning, leaving the children uncared-
for at home; the man soon leaves also for his work. The
children thus have no care and attention, nor do they al
ways get breakfast; often they must wait for the return
of the mother, who brings something from the table of the
whites. Not infrequently this is late in the morning; so
it is with the other meals. It is often late in the evening
before she returns from her last duties, and then she wishes
to go out among her friends or to some gathering. And
too often, in spite of duties, which she does not recognize
as such, she does go. In the meantime the household is
kept together as best it may be under such circumstances.
Not only the cooking, but laundry for two or three
families is the part of the more industrious negro women,
! 5 6 SOCIAL AND MENTAL TRAITS OF THE NEGRO [460
which but adds to the duties of the day and consequent
neglect of home. The children who attend school at all
must be gotten ready with little care. The men who are
regularly employed are at home little of the time, and those
who do not work regularly are more of a hindrance than
assistance. The negro woman is not unfrequently the head
of the negro family. Many negro men loaf about the home,
depending upon their wives and children to support them,
while they work a little here and there and abuse the family.
On the other hand, there are many women who refuse to
do any kind of work and at the same time they completely
neglect the affairs at home. The husband must return in
the morning and make the fires, get the wife something to
eat, besides doing many trivial things which please her
fancy; and unless he does all that she requires of him, she
threatens him with infidelity. Sometimes the man s pa
tience is exhausted and he leaves her; usually he endures it
and is all the more " foolish " about his wife. A negro
thirty years of age lived with his wife and child, a boy of
six years, in a cottage of two rooms; his place of work
was within a few yards of his home. This negro would
often leave his work and run over to the " house " more
than a dozen times a day. This evidently had two bases,
the one because he wanted to please her by showing his
attention he was very " foolish bout his babe/ the other
because he feared the constant threats of his wife, that she
would let some " rounder " in. During a single week they
have quarreled and separated three times; but as soon as
separated they would become reconciled again. Often the
wife would run out of the house screaming for help; this
she did to make him do what she wanted; at other times
she maintained that " her ole man " had threatened to kill
her, a thing which he admitted the threat at least was jus
tified. And still at the close of the week or day of such an
461] THE HOME LIFE, DISEASES AND MORALS 157
occurrence the negro laborer cheerfully and begrudgingly
turned over his pay to her. The wife immediately wasted
it, leaving him to get supplies for the home as best he could ;
and unless he furnished what she wanted to eat and wear,
she threatened again to leave him. It is thus that the negro
woman is proverbial for her skill in getting the " dollar "
from the man.
Since the sum of his earnings is small, and artnce he
spends much for unnecessary things, for church and lodge,
and whatever pleases his fancy, the negro would not be ex
pected to keep an abundant supply of provisions in the
home. Dietary studies show that he does not. He buys
small quantities at a time, and there is much irregularity in
even this amount. He is generally required to pay cash
for what he buys; this he has in small quantities only. In
some instances the negroes are considered quite trustworthy,
but in most cases to give credit to him means not only the
loss of the amount owed, for the time being, but also the
loss of his patronage. For he will not come back again
until he has paid what he owes. When the negroes have
comparatively plenty of money they buy groceries of the
first quality, otherwise they buy the inferior quality, the
latter condition being the rule. But the negro not infre
quently lives from hand to mouth. The man may get his
meals at his place of work; the woman at her place. If
she cooks for the whites, she brings provisions from the
white man s table and pantry, which she invariably brings
in the bucket or basket carried for the purpose. One need
not expect to hire a cook if she is not permitted to carry
her bucket along with her. The negroes thus economize
not only in the matter of actual provisions, but also in fuel
and time. Often the men do not go home for dinner, but
with a nickel or dime they buy from the lunch-counter a
pie or an egg, sandwich, cheese and crackers, and eat them
158 SOCIAL AND MENTAL TRAITS OF THE NEGRO [462
on the streets. They apparently eat such a dinner with
relish. The same method often follows for supper; the
restaurants run by the negroes supply a part of this de
mand. Negroes often buy fruit when it is cheap; some
times they prefer a couple of bottles of soda-water to a
meal. Negroes often go for many hours without eating
anything. The negro sings longingly of the good things to
eat and says dolefully,
It s three long weeks since I have eat a meal.
It is not surprising, then, that he eats ravenously when
food is set before him. One marvels to watch such negroes
eat; enjoyment shines from their faces and they are at their
best wits, while eating enough to seemingly kill the ordi
nary man. The " hand out " is proverbial. This is some
times earned by a little odd job, sometimes it is begged.
Sometimes it is furnished by the cook at the back door or
yard of the white man s house. For the irregular negro it
is his chief source of livelihood, and he sings,
All I want s my strong hand-out,
It will make me strong and stout.
They pride themselves on getting the best meals and with
the least work. They sing of good things to eat, of butter
milk and " greasy greens," of chicken and meat. The hand
out represents the ideal in such a case. Says one:
I wus goin down the railroad, hungry an wanted to eat,
I ask white lady fer some bread an* meat,
She giv* me bread an coffee an treated me mighty fine,
If I could git them good hand-outs, I d quit work, bum all de time.
Again, the negro tells of being invited to dine, of eating
hog-eye grease, burnt bread and ashes, as well as the better
things. One stanza of the song goes :
463] THE HOME LIFE > DISEASES AND MORALS
Ask me to de table, thought I d take a seat,
First thing I saw wus big chunk o meat,
Big as my head, hard as a maul,
I eat cake, corn bread, bran and all.
It is readily seen that the negro does not need to keep large
supplies of provisions, and that he lives much to his satis
faction. It is also unfortunately true that the associations
and good cheer which might come from the home and meals
taken together are almost totally wanting. It is a sad pic
ture for any people to exist from hand to mouth, now not
having enough to eat, now too much, never eating quietly
and with the warmth and fellowship of the family.
It will thus be seen that there is little orderly home life
among the negroes. Health conditions and daily habits are
no better than the arrangement of the house. Sometimes
an entire family consisting of father, mother, large and small
children occupy the same rooms. Nor do they ventilate,
and especially when any of the inmates are sick they are
loath to let in the fresh air. Many superstitions constrain
them to endanger their health by foolish practices. A negro
family refused to remove ashes from the fireplace for sev
eral months, fearing thus to cause the death of the sick one.
Other foolish notions relating to a change of clothing pre
vail. Consequently there is less hope of recovery in case of
serious sickness, and more opportunities for sickness to
grow. In the day, at night, when sick or when well, the
negroes have no conditions for inspiring love of home or
for health of mind and body. Physicians testify that three
or four often sleep in a bed together; they do not change
clothing before going to bed in many cases, and often go
for many days without a change of garments. They go
through the rain constantly without umbrella or coat and
remain wet all day; at night they sleep in the same clothes,
but sleep soundly and peacefully enough. They do not
!<5o SOCIAL AND MENTAL TRAITS OF THE NEGRO [464
bathe nor do they think this unusual. It is related that
young negroes often sleep with their heads toward the fire
place and their feet uncovered in the opposite direction, and
that children cover their heads while their feet remain cold.
It has been suggested that the personal habits of the negroes
are filthy ; such is the case. Filth and uncleanness is every
where predominant. One must refrain from a description
of the worst phase of the negro s personal habits. Yet their
own best witnesses testify that nothing seems to improve
such habits, nor do the majority of negroes seem to care.
Says one of their number : " Preaching the laws of health
and hygiene to them in this age has about the same effect
as preaching the gospel has. They hear willingly but heed
slowly. Many hear but only a few will believe ; a few will
be saved but many will be lost." In many instances the
best white physicians are unwilling to practice among the
negroes. The existence of such conditions of home-life as
obtain among them makes any attendance upon their sick
unpleasant and repulsive, besides difficult. In addition to
this, the fee is uncertain and the physician cannot afford to
attend many of such patients. Indeed, one feels the pathos
of the situation in its essentials when he sees a negro
frantically trying to get a doctor but is unable to do so.
The negroes have very few physicians of their own; the
average town is without such a man. The list of applicants
for license shows, however, that they are on the increase,
and this indicates a better condition for the future.
Furthermore, the relations existing between the parents,
and among the other members of the family are not pleas
ant. Little time is spent at home with the pleasures that
properly belong to the home. Even the short time thus
occupied is rarely conducive to pleasure or harmony. The
father and mother are often against each other, and loud
in their war of words, sometimes fighting. The children
465] THE HOME LJFE > DISEASES AND MORALS j6l
are witnesses to this quarreling and righting; sometimes
the children are hostile to either mother or father or both.
The relation between the younger and older children is not
one of harmony, nor are the general relations between the
older children and parents better. The parents in turn are
reckless and severe in their abuse and punishment of the
children. Such phrases as " I ll skin you alive," " 11 beat
the life out o you," " I ll wear you into er frazzle," " I
sholy am gwine kill you " are every-day expressions. With
the negro such expressions of feeling seem to indicate the
natural outburst of expression signifying to some extent
the characteristic love of " bluff." Such utterances are
more common to mothers. Perhaps they do not intend
severity of any kind; it is most likely that the offending
chap will go unpunished, and a short time later he may be
heard surpassing his mother as he threatens with great
vociferousness to annihilate his playmates. Again, the par
ent often begins to administer corporal punishment and
never knows when to stop, and finally when tired out he
sees that he has abused the child, and his sympathy takes the
expression of " Now go on, you little brat, I didn t mean
to kill you; you sholy won t let me ketch you at that no
more." Many negroes devise ingenious methods of pun
ishing their children, some of which are effective. For in
stance, a negro man always brought his boy some candy
just before punishing him. When he called George and told
him that here was some candy, George began to cry, for
he knew what it meant. The parent would insist that the
child eat the candy, and as soon as he had begun to enjoy
it the thrashing would be forthcoming. The idea with the
negro seemed to be two-fold: he would make the punish
ment impressive by contrasting it with the thing which the
boy liked, and he would also show him that the punishment
was not anger, but paternal love. This latter element the
1 62 SOCIAL AND MENTAL TRAITS OF THE NEGRO [466
negro never admitted, but it was apparently there. So
others have devised equally interesting modes, but on the
whole, the scolding and punishment has just the opposite
effect from that which it should have. The children rarely
feel kindly towards their parents. So it is that after they
have grown up the family is not united in purpose, spirit,
or in physical presence. The statement is a common one
and there is much to substantiate it that the members of
negro families are more separated now than in the time of
slavery. Such is undoubtedly the case in many families
where the children have grown up to maturity. Many ex
amples seem pathetic, but are apparently forgotten. In
stance after instance has been noted where parents, old and
almost helpless, have been deserted by their children. Nor
do the parents know the whereabouts of their children.
Often they say that sometime ago the children were at such-
and-such a place, but with a vacant look of sadness the
parents say they do not know where their children are now.
The one desire of the younger negroes and it seems to be
a natural one appears to be freedom from work and paren
tal control.
The conditions of the home are not made better by the
reading of literature ; for the most part the influence is en
tirely wanting, for good or bad. A few newspapers are
read and the advertisements enjoyed. The negro news
paper is growing in its circulation and influence. The ma
jority of those published by lodge and church are a positive
influence. They generally contain much sound advice and
give glimpses of negro life as they should do. The Negro
is loyal to his paper, and the pride in it is an incentive to
better work, when the paper is sound and conservative. A
few daily papers are read by the negroes, while the mass
of information regarding the negroes and popular events
are easily spread from individual to individual, or from
467] THE HOME LIFE > DISEASES AND MORALS
lodge meeting and church. The younger negroes are far
too fond of books of vulgar stories and songs and of the
dime-novel type. A favorite story among the negroes of a
town was picked up. The opening words began : " Hit him
ag in, Sarp." "I shorely will, Billy." "Slap! Smack!
Bump!" While a number of church papers are read by the
leading church members, the influence is relatively small.
What is more surprising is the fact that there are few Bibles
among the negroes. One would expect that they would at
least own Bibles, but a great many do not. Some confess
that they do not want them, while others think they do not
need the Bible ; still others seem surprised to know that
they are expected to have a Bible. " Naw, suh. Boss, I
ain t got no Bible; ain t got time fer sich in mine; I does
well to git a livin , I does ;" or, " I don t need no Bible,
huh." The persuasive agent has failed to make the Bible
as attractive as many other things ; the church societies look
little to their distribution.
Growing out of this disorder, confusion, and lack of
home training, two things might be expected : immorality
and crime, on the one hand, and disease on the other. Such
is the case. The indiscriminate mixing in the home leads
to bad personal habits; the utter lack of restraint deadens
any moral sensibilities that might be present. Nowhere in
the home is there restraint; the contact and conduct of its
members belong to the lowest classification. There is little
knowledge of the sanctity of home or marital relations;
consequently little regard for them. The open cohabitation
of the sexes related by no ties of marriage is a very com
mon practice; little is thought of it as it relates to the race;
there is apparently no conscience in the matter. They are
aware, however, that the law operates against such a prac
tice, and just preceding court week the mode of living is
abandoned, indicating that they know such relations are
!64 SOCIAL AND MENTAL TRAITS OF THE NEGRO [468
wrong. An illustration will indicate the exact nature of
the cases. Sam, the house-boy, was, to all appearances, an
ideal darkey. He was supposed to be free from the accu
sations of sexual immorality, if any negro in the commun
ity was. The facts of his case showed otherwise, however.
He 1-ived in one room of a two-room cottage. In the other
room lived a woman with four children. This woman had
a visitor from the country, and since there was no room
for her, she was assigned to stay in Sam s quarters, to
which he readily assented. She remained there for two
months, until the other woman " got tired o such doins in
her house," although she had instituted the proceedings.
She threatened to report Sam to the town authorities and
frightened him by telling the white folks about it. He in
turn borrowed the money and bought a license, married
the woman from the country, although he had appeared
never to have thought of such a procedure before. When
the neighboring woman knew that they were to be married
she begged the white people not to say anything about the
matter, adding that it was all right, they were to marry
and she did not mean what she had said. After the mar
riage it would, of course, be unreasonable to assert that
there had been aught of wrong or disgrace. Such ethical
views are significant. This wife has done nothing for Sam
save to make him miserable, and she is as " ugly as the
devil " besides. She makes him worthless at his work,
leads him into trouble, and gives him no home. Nor is this
example extreme; on the contrary, it is but a mild one,
and the number of such cases is very large. Indiscriminate
cohabitation of members of the family, with its train of
consequences, is common enough among the negroes. Ap
parently nothing will restrain the negro in his present
stage except the law. The negro preacher was not far from
the basic need when he affirmed that the greatest need of
469] THE HOME LIFE > DISEASES AND MORALS
his people was " moar laws and streaker laws ;" he wished
to give emphasis to this verdict. Too often for the good
of the race, the law overlooks the majority of such prac
tices, taking immorality of all kinds as a necessary and nat
ural adjunct to negro life. Religious allegiance seems
powerless to uphold and purify the lives of the many; the
law is the best expedient. Outside the home, on all occa
sions and continually, there are no less indiscriminate prac
tices. Too often every home is considered a place of de
bauchery; the negroes know full well the numerous houses
to which they are invited and to which they go. The
" creeper," the " rounder-shaker," and the " eastman " are
too well known to elicit surprise among the negroes. Every
home is liable to their criminal influence, when every man
and every woman becomes common property.
Perhaps nowhere in negro life does the problem of
immorality appear more stupendous than among the chil
dren. Innocently they reflect all that is not innocent; guilt
less, they show the superlative of filth and indecency. The
amount of knowledge of evil and evil practices possessed
by small children is unthinkable. Their practices are no
less appalling. The unconscious depth of depravity to which
the children have already come is appalling. Their " fun "
is one continuous product of damning influence. Their
brightness of mind is turned into shame and is witnessed
in the seemingly inexhaustible fund of what they call
" funny " songs and sayings, which in reality are to the
highest degree indecent and profane. Nor is it surprising
that the children become so early in life masters of the un
clean and immoral. They hear unclean words and witness
obscene deeds on every hand. They but reflect on a small
scale what their elders embody in their daily life.
There is no better and more accurate story of the im
moral and unmoral life of the Negro than is told in his
SOCIAL AND MENTAL TRAITS OF THE NEGRO [470
songs. Yet, only the better songs may be given to the pub
lic; the great mass of vulgar and indecent songs do not
admit of publication. Often such songs are in the majority,
and they are generally favorites among the negroes. With
the life of immorality comes its expression in story and
song, With the gifted " music physicianers," " musician-
ers " and " songsters," a vast throng " swelling with song
instinct with life, tremulous treble and darkening bass,"
with the " gift of story and song," comes also the inex
pressible wilderness of vulgarity and indecency. Their
songs tell of every phase of immorality and filth; they rep
resent the superlative of the repulsive. Ordinarily the im
agination can picture conditions worse than they actually
exist; but as in negro life deeds are beyond reason, so in
these songs the pictures go far beyond the white man s con
ception of the real. The prevailing theme of this class of
songs is that of sexual relations, and there is no restraint
in its expression. In comparison with similar songs of
other peoples that have been preserved, those of the Negro
stand out in a class of their own. They are sung at the
dance and other mixed gatherings. They are sung by
groups of boys and girls, of men and women, and they are
sung by individuals who revel in their suggestiveness.
Here the vivid imagination of the Negro makes his con
stant thought a putrid bed of rottenness and intensifies his
already depraved nature. Openly descriptive of the gross
est immorality and susceptible of unspeakable thoughts and
actions, rotten with filth, they are yet sung to the time-
honored melodies. The words of the song are visualized
into the deed and incorporated into the imagination chil
dren from ten to twelve years of age knowing a hundred
such songs; songs varying in all degrees of dirty sugges
tion and description sung in the home, not collectively, but
by individuals, with no thought of impropriety these
471 ] THE HOME LIFE, DISEASES AND MORALS
constitute pictures for the student of the race to con
template. It is a marvel of the Negro s mental tendency
that he can keep together such a vast heap of moral refuse
and filth. Nor are the religious songs free from the in
vasion; parodies as vulgar as the accumulations of inde
cent thought can contrive are sung to standard tunes and
stately measures. It is the saddest side of the Negro s
nature. Must he continue as the embodiment of fiendish
filth incarnated in the tabernacle of the soul? He cannot
aspire in filth nor experience longing for anything that is
good, while reveling in the evil. These songs come ill-
harmonized to the soft, stirring melodies of a folk-life; and
sadder is it to know that the song reflects his true nature.
Will the Negro not check his downward path and make
good the cheering possibilities that apparently lie dormant
in the race ?
Add to this disorder and immorality extreme health con
ditions and prevalence of disease. The Negro rarely knows
what it is to be in good health, although he troubles little
about his condition. The fact that the great majority of
negroes rarely ever enjoy good health, a natural conse
quence of their habits, has been transmitted from genera
tion to generation in their well-known replies to inquiries
concerning their health. He never answers that he is well,
but only fairly so : " O, I se doin tolerable, I guess," " Fse
only po ly to-day," " I ain t well no mo ," and many sim
ilar expressions. While the reply thus given has become
habitual, it is almost invariably the correct statement of a
chronic state of health. But aside from the fact of general
health conditions, it is true that the diseases most destruc
tive to a race are increasing among the negroes. Hence
the death-rate is far greater than among the whites. There
can be no more than a reference to these diseases here.
Suffice it to say that the testimony of all the practicing
!68 SOCIAL AND MENTAL TRAITS OF THE NEGRO [472
physicians among the negroes, in so far as their experience
and observations go, bears out the fact that the diseases de
scribed by the specialists are prevalent and on the increase.
The facilities for obtaining accurate and exhaustive infor
mation in the smaller communities, as well as in the larger
cities, do not exist. But so far as the investigator is able
to discover, the condition of the Negro of to-day in the com
munities studied does not differ from the general summary
which follows. The minor points of variation and the pro
fessional opinions of practicing physicians will give added
concreteness to the general statement concerning the dis
eases of the black man. President G. Stanley Hall, of
Clark University, states the summary of medical studies
upon the Negro s liability to disease as follows :
To select the single question of health, from many of the racial
differences above enumerated, we find in compiling many
medical studies of the blacks, that their diseases are very dif
ferent from ours. Their liability to consumption is estimated
at from one and a half to three and a half times greater than
that of the whites. This is only partly due to their transporta
tion from equatorial Africa, because there they are peculiarly
prone to tuberculosis, and measurements show less average
lung capacity than is found in the whites. Very striking is
their immunity from malaria and yellow fever, which shows a
different composition of the blood, and which enables them to
work in so many places where the whites cannot. They have
extraordinary power to survive both wounds and grave surgi
cal operations, with less liability during convalescence to re
actions of fever and other complications. There is less sup
puration, better and quite different granulation and scarifica
tion. Their lymphatic glands are more developed and more
effective in filtering out bacteria, so that to most infections they
are more antiseptic; and the specific energy of their serum,
bile, and phagocytes against toxines is different from that of
473] THB HOME LIFE > DI SE A $E$ ^ND MORALS ^9
whites. Cancer, especially of the worst or carcinomous kind,
is very rare, as are varicocele, enlarged prostate, stone in gall
and bladder, and ovarian tumor. They are far from exempt
from congenital deformities, whether those due to arrest or
perverted growth, so that humpback, clubfoot, harelip, spina
bifida, are [not] unusual. There is more syphilis, but it less
often results in tabes ; more passion for alcohol and more con
sequent congestion of the liver, but less pure alcoholism/ There
is less insanity, mental defect oftener takes the form of idiocy,
and all acute psychoses like mania issue sooner in imbecility.
Epilepsy is far more common, and is connected with their gen
eral erethism. They are naturally cheerful, and so very rarely
suffer from melancholia or commit suicide. The strange sleep
ing sickness, they have practically all to themselves. Tetanus
is common, chorea rare. General paralysis or softening of the
brain, said never to have occurred in slavery, although now
sometimes found, usually lacks, when it does occur, the char
acteristic stages of delusions of greatness, perhaps owing to
their humble position. Many eye troubles are infrequent, and
various other differences have been noted. Now these distinc
tions involve profound diversities of constitution and diathesis.
All their diseases have a different prognosis and require modi
fications of treatment, so that the training of physicians for
the two races needs differentiation. Immune to many condi
tions morbific for Caucasians, they are very susceptible to
others harmless for whites. In tropical Africa men and women
are extremely fond of bathing, which their very active skin
needs ; but this disposition decreases almost exactly as clothing
increases, and as the Negro goes North is often changed into
exceptional aversion to the bath, which is suggestive for cooks
and nurses. Of course mixture of blood with the whites brings
approximation to the pathological conditions of the latter.
Many of these differences are so radical that a Southern phy
sician has said in substance, perhaps somewhat extremely, that
a successful experience in treating one race impaired a phy
sician s usefulness with the other, and made two hygienes and
SOCIAL AND MENTAL TRAITS OF THE NEGRO [474
two regimens necessary as different as the application of
veterinary medicine for horses is from that applied to oxen. 1
Some physicians have held views differing in particulars
from some of the generally accepted facts. From the sum
mary of the opinions of the practicing physicians consulted,
the main thesis is true, however. Many factors are left out
in the general consideration. of the Negro s diseases. They
rarely send for a physician until the disease is far spent;
he calls once or twice perhaps. The majority of cases are
never known and the combined complexities are not con
sidered. It remains to conclude that the three most potent
factors in their diseases and vitality are tuberculosis, vener
eal diseases, and the general state of physical and moral
habits. Further insight into their lives is well given in the
following statement of a physician who has had years of
extensive practice among the negroes of smaller communi
ties and on the plantations. He says :
The greatest factor in the mortality rate of the negroes just
now is tuberculosis. Their disposition to move from one place
to another, or from one house to another, is respnsible to a
great extent for its rapid spread, few of them being land
owners, they seem to have a natural tendency to want to move
at the close of the year, and a family free from tuberculosis
will move right into a house just vacated by a family that is
infected, without a thought of danger. The only wonder is,
that it does not spread more rapidly. I do not believe that
they are as readily infected as the white race and I am sure
they are more amenable to treatment. The tendency of the
planters to build them good, close houses at present will be a
factor in increasing the spread, as well as the mortality. I
have little difficulty in treating tubercular infections among
1 " The Negro in Africa and America," an address at the University
of Virginia, July, 1905, p. 10 seq.
475] THE HOME LIFE > DISEASES AND MORALS iji
them if seen in time, and if I can gain their confidence and co
operation. They are also more resistent to sepsis than the
whites and are better surgical subjects. Pneumonia, colds,
lagrippe, and similar diseases go hard with them and are dif
ficult to treat among them. Venereal diseases and gynecological
affections are very common, and I see few of the women that
are perfectly free from them. Abortions are common among
them and are becoming more so. Few of them have a phy
sician at the time of confinement and suffer the effects of
negligence and ignorant and meddlesome midwifery. Virtue
is rare among them if not altogether unknown. I do not
believe I have ever examined a negro girl sixteen years old
that did not show evidence of sexual congress.
Another glimpse into the home life of the Negro reveals
the extremely immoral phases of his life. While the fol
lowing opinion would seem to be extreme, it is nevertheless
noteworthy, and is not inconsistent with the results ob
tained from other physicians and from thorough investiga
tions. He says :
In his home life the Negro is filthy, careless and indecent. He
is as destitute of morals as any of the lower animals. He does
not know even the meaning of the word. Three things are
wholly unknown to the Negro virtue, honesty and truth. We
have few exceptions to the above rules. Syphilis and tuber
culosis are his worst enemies. To the latter disease he very
easily succumbs, due to the close and filthy manner of living.
They will pen up four to ten in a small room at night, hence
very little oxygen. This is my observation from twenty years
of professional work in a section where the population is largely
negroes.
The testimony of another who has made a specialty of
negro practice may be selected from many others of similar
nature. Concerning the Negro at home, he says :
SOCIAL AND MENTAL TRAITS OF THE NEGRO
[476
Few know what home is and have little desire for it. He has
no morals. None are virtuous, not even the better class.
Many girls under twelve years of age seen by me cohabit with
men and are frequently found with venereal troubles. The
leading preachers are frequently treated by me for syphilis
and gonorrhea.
The conditions among the negroes seem to be worse as the
majority of the population is negro. There are few ex
ceptions to these conditions, and no physician has been
found who would testify to the contrary; a few have ex
pressed a hope for better possibilities. None of the com
munities studied differ materially in this respect.
The responsibility and extent of the situation begin to
dawn on the student of social welfare. For those primar
ily interested in the negro race or in the white race or in
both, the facts are equally important. The fact is unde
niable that venereal and pulmonary diseases are the worst
that afflict mankind; they are everywhere on the increase
among the negroes to an alarming extent. Those who are
in a position to know hold that such afflictions are danger
ous, not only to the negroes, but menacing to those among
whom they dwell. And it is a deplorable fact that if the
course of these diseases is not stopped, it may come to pass
that many who deserve to be free from all impurity will
not escape these afflictions. This one thing itself ought to
cause the officers of the law no longer to countenance the
gross carelessness and immorality existing among the ne
groes. The realization of these facts ought to stimulate
those who are in a position to do most to direct and to
execute positive measures along the proper lines. It is earn
estly hoped that the mass of people will become informed
concerning existing conditions; it is of vital importance
not only to the Negro, but to those who would assist him,
4773 THE HOME LIFE > DI CEASES AND MORALS
and those who would promote the purity of the white race.
The small town might be supposed to be free from the
maladies, at least to have a minimum affection, but in real
ity they show an alarming percentage of diseases. The
habit of using cocaine has constantly grown, and among
the better classes, with its evil results. Its extensive use in
the cities brings the inevitable influence to the smaller com
munities. The present tendency in most Southern* cities
makes its sale difficult by statutory regulations, and
few druggists in the smaller towns care to run the risk of
selling it. Thus when one views the situation of the Negro
in its entirety, and remembers that they have inadequate
medical attention and moral direction, and that they are
extremely careless in treating their maladies, it will be seen
that the specialists are not alarmists.
The conclusions as to the moral conditions of the Negro
do not rest simply on white testimony; they are confirmed
by many of the current views of leading negroes of their
communities. They are admitted and deplored by their
most earnest workers; they are verified in almost every
phase of negro life. Conservative opinions from represen
tative negroes are noteworthy. A principal of the colored
school in one of the towns thus sums up the condition of
his people :
The neglect of our parental duties has filled our children with
lies and cursings, theft and immorality, gambling and drunk
enness, envy and covetousness well I tell you it runs on from
petty fault to absolute crime. A very sad picture and sadly
have I pictured it. But thank God, these defects do not apply
to all the race; no not by all means, for (even here) we are
not united together. But wherever this neglect has gone, it
has broken the peace and destroyed order between the races.
It first exists in those families where home life and training
1 74 SOCIAL AND MENTAL TRAITS OF THE NEGRO [478
has been neglected father and mother against the children
and children against both. I tremble when I hear it said that
such individuals are viewed as a type of the race. This may
be a type of all the race sometimes ; it may be the type of some
of it all the time, but I am pleased to say that it is not the type
of all of it all the time.
This statement is worthy of a careful consideration; un
wittingly, perhaps, it is a wonderfully accurate judgment
of the Negro race.
There is a brighter side to the picture of negro home life
in the form of exceptional negro families. But it is ex
tremely difficult to see the better side of negro home life
and environment, and the worse so predominates as almost
to overshadow the better. Not all homes are equally dis
orderly; there are to be found many homes which show
marked pride and do credit to the occupants. The house is
well kept, the yards clean and orderly, pots of flowers may
be seen arranged with taste, and flower-beds indicate the
pride felt in the home environment. The interior of such
homes is well furnished and with good taste; pride ex
pected of an educated people seems to be the dominant fac
tor. Many of the best influences of the home are repre
sented. The mothers appear to take a proper pride in the
training and helping of their children. They are given ap
propriate amusements and furnished with necessary com
modities. They are the children at school whose appear
ance reflects a true home training, and whose lessons and
enthusiasm are well worth emulating. Their mothers wish
them to be " somebody," " no cheap folks," or " just good,
honest folks." But here again the seriousness of the situa
tion is revealed. There is little permanent environment
which is conducive to the growth of character and worth.
The student and well-wisher stands back again in sorrow
479] THE HOME LIFE D ^EASES AND MORALS
for the struggle that such children must needs make in
their growing lives. Amidst the circumstances which sur
round the negro home, is it surprising that it is almost im
possible for these children to grow up into men and women
of stability? Even in those cases where the negroes own
modest homes and keep them clean, and whose children give
promise to grow up virtuous, the idleness which is at/ times
prevalent among them, together with negro environment
in general, and their inherited tendencies, make it impos
sible for them to develop into that which they gave promise
to become. The truth of this profound situation is well
illustrated by the following incident; it is but one of many
that come to the attention of those who have tried to uplift
the negroes in their life and practices : A lady had chidden
a negro girl for her immorality, and then in kindly words
urged her to change her ways, saying all the while that
such conduct as she practiced was wrong and disgraceful.
To which the negro girl responded : " It s no use talkin to
us colored girls like we wus white. A white girl is better
thought of if she has never gone astray, but a colored girl
that keeps herself pure ain t liked socially. We just think
she has had no chance." Is it possible that a people who
do not frown on such a code of morality would clamor for
social recognition? Many of their leaders need to be re
minded, carefully, but firmly enough, that there is not, nor
can there ever be, any hope for their race in any line of
permanent achievement until their moral status is changed.
And so, without detracting one bit from the credit due
those homes which reflect honor upon the race, it must still
be said that the bright side of negro home life lies only in
the probable possibilities.
If the second and third generations of negroes are worse
than the first, the condition may be attributed largely to the
lack of home order and training. In the home, which is
SOCIAL AND MENTAL TRAITS OF THE NEGRO [480
the unit of social measurement and the gauge of social
progress, the negroes appear to be void of conscience. If
the home, which Ribot has called the atom of the social
structure, is bad, it needs no logic to see that the total
organism is bad. Individuals have no training school in
which they may develop worth and self-respect. And while
it is true that they have many difficulties in the way, which
are not given enough consideration as a rule, it is also true
that the great majority of negroes care little for bettering
such conditions. The Negro s conception of home is little
more than a place to stay; when in trouble or in want he
longs for such a place ; otherwise he thinks little of it. And
home would be complete if there were complete rest and
opportunity to do as he pleases. Just as many negroes have
no homes, neither in the sense of a house, nor a home town,
so the conception of the true requisites of the home are only
vaguely conceived, if they exist at all. Where he has the
" moest friends " is the best home for the wandering type
of negro; and such a class of negroes exert all too great
an influence upon the home in general. He says :
Now a good lookin man can git a home anywhere he go ;
Reason why: de wimmins tell me so.
In cases where persons have hoped to educate a few negroes
up to a better standard, and to this end have kindly in
sisted that a part of their wages go to the improvement of
the home and to supplying it with necessaries, the negroes
have nearly always refused to work. Free time and money,
actual " change," represents to the negro his greatest want;
it is his dire necessity to have them; they are above health
and gentility and self-respect. His vanity and eagerness in
the strife of vain competition in his superficial life leave
him far behind in powers of improvement.
The charge will be made, however, that the white man
481] THE HOME LIFE, DISEASES AND MORALS
does not exert himself to bring about better conditions in
the negro home, and that many of the superior race even
take part in its defilement. And this charge undoubtedly
has much to substantiate it. On the one hand, the whites
bestow little or no attention to ascertaining the welfare of
the negroes at home. Nor do they know of the details,
although they are conscious of the lack of morals in general,
so that it is a matter-of-fact necessary evil. The Church
and organized society do not exert the influence and in
terest in behalf of the Negro that becomes their privileges.
It is hopeful to note a change for the better and a growing
interest and determination to see that the Negro gives an
account of himself, and to uplift him as far as possible. On
the other hand_, the defilement of both whites and blacks
continues to considerable degree among low-down whites,
by which is meant not a class, but individuals, contemptible
and despicable in their disgraceful conduct; they are often
prominent in business and professional circles. But they
are invariably from the number whose influence is felt less
and less. If the facts were more generally known our
people would hang their heads in shame. And these men
of the negative-character type are unworthy of any place
in the social organism of either whites or blacks. Their
forgetfulness and degradation have led them to the lowest
depths of criminal relations, and they are a disgrace to
Christian civilization and a stain upon the community s
record of decency. And it is encouraging to find that the
true verdict is being rendered by the white people of the
South and that such a crime is reaping its reward in the
punishment and ostracizing of the individual. Many whites
are exerting their best efforts to make the decrease in the
amount of illicit intercourse far greater than it is, and to
reduce the intercourse between the races to its lowest pos
sible proportions. There is being crystallized a sentiment
SOCIAL AND MENTAL TRAITS OF THE NEGRO [482
among the whites which will trifle with this thing no longer.
Although it is an unpleasant task, many of the leading -men
in the South are determined to leave no stone unturned in
their efforts to eliminate this crime. And to this end steps
are being taken to punish all offenders without compromise.
In full justice to the situation facts must be fairly stated.
In Article 3, in Things Fundamental in the Adjustment of
the Problems of the Races, Ex-Governor Northen of Geor
gia says :
As we are the superior race, superior in intelligence, in wealth,
in authority, in shaping of governmental control and in a
longer and older civilization, can we not easily afford to protect
the rights of the weaker race, and defend, not only their prop
erty, but their homes against brutal assaults made by corrupt
men of our own race? Is it not true that the negroes are, prac
tically, helpless against such moral uncleanness as has been
perpetrated upon them by very many impure and lecherous
bad white men? Is it fair to sit idly by when we alone have
power to punish, and see the home of the negro destroyed, his
family dishonored and disgraced by unclean men of the
stronger race? Surely our statesmen, philanthropists, preach
ers and teachers can devise some way of punishing bad white
men who destroy the homes of negroes and become the fathers
of a mongrel people whom nobody will own. If we will wipe
this shame from the record of our own race and purify our
own people, we will then have better reason to expect better
things of the negroes.
Such words are indeed worthy to be pondered and acted
upon. Governor Northen has done a most efficient service
preaching law and order throughout the State, to many of
the best citizens of county and state. He has received much
co-operation from both whites and blacks. And the fact
must be recognized that the sooner a beginning is made
the better will the end be accomplished.
483] THE HOME LIFE, DISEASES AND MORALS 179
It remains to be seen what the Negro, with the co-opera
tion of the whites, can and will do for the up-building of
his race. Not all the shortcomings of the negroes have
been mentioned; not all the good. Their leaders are pro
claiming, perhaps more than ever before, the law that the
home must be purified and made better. But they are not
proclaiming it universally and with sufficient zeal. / Their
words are not expected to count; their examples are not of
sufficient strength nor their purposes clearly pure. And,
on the whole, they do not appear to grasp the first essen
tials of the true situation. They should study and work
in their own homes rather than with abstractions and per
sonal gratifications. The portrayal of the negro home
shows an utter lack of restraint there, and a most complex
situation. Without Bibles and family fireside, in a land
of Bibles and in a Christian country, a Christian people
among a Christian people, a veritable catagory of para
doxes what movements are the negroes making, not the
oretical teachings by their " big men," but everywhere,
movements which go to the bottom with the individual, in
which rests their only hope what movements are the ne
groes making upward in the practical ethics of living?
However, it is but fair that members of the race should
speak for themselves. With reference to family control and
parental responsibility, a teacher says:
A parent having children must ever consider his duties and
responsibilities toward them. He must make laws and regula
tions for their guidance. He must see to it that these laws
and rules are just and reasonable. He must enforce them in
a just and firm manner. He must exercise a just and explicit
judgment upon the children s obedience or violation of these
laws. He must provide his children with shelter and food,
education and clothing. Education in the broad sense of the
SOCIAL AND MENTAL TRAITS OF THE NEGRO [484
word embraces the child mentally, morally, physically and
spiritually. I have thus given what in my judgment are the
duties of all parents the Negro in particular.
Thus is given a formal compilation of doctrine strong and
good ; but there is little realization of it in practical applica
tion. Whenever the leaders who utter such truths, as well
as the people at large, come to consider such a course seri
ously as a code of conduct, then in the next generation
marked improvements will begin to be visible; scarcely
sooner.
The lack of scriptural influence and the reading of Bibles
in the home has been noted; as a practical factor they
should exert the most powerful influence. Such is not the
case, and any steps toward a better condition will increase
the possibilities of the race. Again, it is but fair to quote
negroes who have given utterance to sound advice to their
people. A minister says :
We must teach the Bible by good deeds and proper living, in
the home first, in the school, in the church and in the commu
nity. By all means teach the boys and girls by our example
first, by words afterwards, not to steal, not to commit vicious
crimes. Have family prayers and family talks. Teach morn
ing and evening. So many wait till the Sabbath to teach the
young and then we teach more creed than Christ-life. . . .
Let us teach what our Savior would have our children do
rather than what we would have them believe. In short, buy
Bibles for the home instead of bottles for the riot. Read the
Bible and let them know that it means for them to live by it.
Keep children at home and off the streets. Teach boys that
if they violate the law they will be punished in this and the
other world. Teach them what a disgrace it is to wear stripes
and appear at the mayor s court.
And yet such doctrine as that just quoted is absolutely be-
485] THE HOME LIFE, DISEASES AND MORALS igi
yond the comprehension, not to say execution, of the mass
of negroes. The theory is there but it does not ring with
the true sincerity of one who knows the field and is willing
to devote his life to it. Perhaps the criticism is harsh ; but
do these teachers and preachers earnestly mean what they
say? Are they not able and willing to demonstrate by ex
ample and substantial efforts the possibility of overcoming
the weaknesses against which the race must fight ? ^
Such are the partial glimpses into negro home life, with
its resultant morals and diseases, with the facts and forces
now at work for good and evil. Much might be added. It
remains for those who are interested to note carefully the
conclusions which these facts bring out. It is necessary for
the Negro to consider all that has been said, and in the true
spirit, if he would approach substantial happiness and pros
perity. Pessimism will accomplish nothing. The study of
world-wide problems by the negroes will help little. The
sooner a beginning is made at the proper place the better
it will be for all concerned. For the whites the necessity is
a proper study of conditions, in which the fundamentals
are magnified, and a willingness to meet the situation fairly;
truth must be respected. For the negroes the first duty is
to work upon a platform of definite significance, to recog
nize their own intricate problems in their simplest elements.
Earnestness and fidelity, the despising of sham superficial
ities, a willingness to work and meet the situation, hard as
it is, with daily precision these will bring results.
CHAPTER V
THE NEGRO OFFENDER
WHILE little attention has been given by students of the
Negro problems to the home life of the negroes, much has
been said and written in a general way concerning their
vices and crimes. The so-called criminal tendency has been
emphasized without proper analysis. Fragmentary statis
tics have been gathered wherever available and generaliza
tions have been drawn from them. Exhaustive and exten
sive data on the subject are almost entirely wanting in so
far as they have been collected and tabulated. Popular
estimates and opinions have been verified apparently by ob
servation. The results thus gained have not been without
value nor have they lacked a measure of accuracy. But
searching inquiries such as would enable the student to find
important results concerning the most essential phases of
the subject seem to have been neglected. What is most
needed at the present time is a true insight into the life
and environment of the negro criminal, information deal
ing exactly with the nature and extent of the crimes com
mitted, their source and principal causes, probable tenden
cies and propensities, with their total effect upon race char
acter, and some inquiry into possible remedies.
There can be no doubt that crime and vice among the
negroes in Southern communities have assumed alarming
proportions. That they are not decreasing can scarcely be
doubted by those who know the situation best. On the
other hand, it is generally believed that the extent of crim-
i8a [486
487]
THE NEGRO OFFENDER
inal offences among the negroes is growing and that the
nature of the most common crimes and the prevalence of
vice is growing more serious. Education and contact with
the white man under conditions that have existed since the
war have failed to make conditions essentially better. Nor
is there a more important phase of the entire negro ques
tion, both in its relation to race development and to the
attitude of the races toward each other, than that involved
in the present criminal status of the Negro. It will be the
purpose of this chapter to inquire into the underlying con
ditions which are back of the criminal record of the mass
of negroes and to note something of the essential quality
of the offences shown in records that are thoroughly repre
sentative. To this end the effort is made to find the an
swers to certain inquiries that appear to be fundamental,
the results obtained from inquiry into public and private
opinion will be given, and records of smaller and larger
communities will be studied. The way will then be open
for the discussion of the more general aspect and of possible
means of ameliorating present conditions. The conclu
sions reached can at best be accepted as only tentative and
the chapter, to a great extent suggestive in its method,
should be considered the beginning of a much more exten
sive work on the negro criminal.
The conditions obtaining in the negro homes and the
standard of sexual morality reveal much of the nature of
the soil from which the vices commonly practiced among
negroes arise. The Negro s state of being and his atti
tude toward the community at large constitute an impor
tant source from which his aggressive actions spring. To
know what the negro s criminal propensities are it is neces
sary to understand much, not only of his environment, but
of his chief traits of character and disposition. A compar
ison of the traits manifested by the negro slave with those
SOCIAL AND MENTAL TRAITS OF THE NEGRO [488
of the present-day negro may give some insight into pos
sible tendencies at the same time that it will indicate some
thing of the factors involved in the total situation.
The ante-bellum negroes were noted for their cheerful
ness and gaiety. Their good nature and amiability, their
good sense of humor and lack of resentment made their
conduct especially agreeable to those with whom they were
constantly associated. Almost constant song and pleasing
musings while they were kept constantly at work were
factors in the Negro s life that kept him for the most part
within the bounds of a reasonable standard of rectitude.
The Negro of to-day is fast losing his cheerfulness and is
far less disposed to manifest the spirit of gaiety either
among his own people or among the whites. The negroes
sing far less while they work than formerly, many of them
showing an attitude of sullenness. " Happy as a nigger "
is much a truth of the past. Again, politeness and courtesy
were among the most noteworthy traits of the older ne
groes ; especially was this true in their attitude toward white
women. To-day the spontaneous politeness is far less ob
servable, while in its place are found either rudeness and
inconsideration for the welfare of others, or the assumed
politeness of the valet. Respect and reverence toward the
aged were marked characteristics of the old Negro, while
this attitude is now very rare and perhaps almost gone.
Kindness and attention to the sick and the care of children
were especially marked characteristics of the slavery ne
groes both old and young. Faithfulness to master or the
family of the master constituted the fundamental principle
of conduct. To-day untrustworthiness seems to be an al
most differentiating trait of the Negro. Again, the older
negroes could be entrusted with missions of importance,
and with safety. Rarely did they steal things of value,
even when there was every opportunity to do so. They
THE NEGRO OFFENDER
were always noted for their petty thieving, considering that
they were entitled to a share of the things with which they
came in contact. The marked contrast manifested by the
negro criminal of to-day is seen in his tendency toward
robbery, bold burglaries and purse-snatching.
At the same time the negroes of slavery days were equally
noted for certain negative tendencies which have become
magnified in the negro of to-day. The proverbial laziness
of the Negro in freedom has developed into shiftlessness
and vagrancy to a large degree. The general carelessness
with which the negroes unrestrained performed their tasks
is now manifest in a lack of efficiency in the negro laborer.
The improvidence of the slavery negro is further revealed
in his lack of managing ability and financial aptitude. The
old negroes were skilful in inventing " tricks " by which
they could deceive their masters, either in order to obtain a
desirable end or to evade unpleasant tasks. It was an
habitual practice, wherever practical for them, to feign sick
ness, lameness, stupidity or fear in order to be relieved of
an unpleasant task. Their ability to conceal and evade was
almost an art, and it was their policy, when more than one
person was involved, " never to tell." This trait may be
observed much developed in the present-day Negro s ten
dency to conceal stolen goods and criminals, as well as in
the effective and rapid methods of communication in mat
ters of racial importance. The oversight of the white man
in slavery days kept the home of the Negro in a more or
ganized state, and the quarreling and fighting of man and
wife were almost unknown. Likewise the open lewdness
of their women was not known in the proportions of the
present-day Negro. The more serious crime of rape was
almost unknown.
The traits already suggested reflect the extent to which
the common traits of the African Negro had developed
SOCIAL AND MENTAL TRAITS OF THE NEGRO [490
under the influence of slavery and the new environment
The tendencies of the present-day Negro, his restlessness,
his vagrancy and loafing, his love of excitement and sensu
ality, his bumptiousness, the child and savage elements in
his nature, still reflect forcibly the prevalent traits of the
Negro in Africa. It is thus expedient to take into consid
eration the fact that the Negro inherits these chief traits
and inherent tendencies through many generations. The
successive stages of his development and the growing ten
dencies may then be studied more satisfactorily and his
present status better understood.
In seeking a final estimate of the criminal negro certain
important questions suggest themselves at the same time
that they are recognized as essentially those inquiries which
should begin the proper study of the subject. First, what
is the most marked criminal tendency of the present-day
negro, and as compared with the whites, what essential dif
ference, if any, is there in the nature and number of offences
committed by the negroes? Second, are the crimes com
mitted by the negro against his own people of the same in
herent nature as those committed against the whites?
Third, what circumstances, on the one hand, and what
traits of the negro on the other, seem to be most respon
sible for his present criminality? Fourth, in particular,
what are the effects of vagrancy upon negro crime, and
what are the chief factors leading to vagrancy? Is va
grancy in general increasing? Fifth, what is the effect of
the Negro s home life and morals upon his criminal acts?
Sixth, what part does disease and ill-health play in actions
of the criminal negroes? What proportion of negro crim
inals are " half-witted " or affected by some form of in
sanity? Is insanity increasing among the negroes? Sev
enth, what effect do charitable aid and reformatory meas
ures have upon negro offenders as compared with the
49I ] THE NEGRO OFFENDER
whites? Eighth, what is the best method of treating negro
offenders and what is the most effective method of check
ing the criminal nature, if it be such? Can the Negro be
saved from a tendency which his present status seems to
indicate.
The consensus of opinion held by the general students
of the Negro may be given very briefly. Many careful
students believe that there is no marked tendency toward
criminality in the negroes distinct from the whites except
that of rape, while some do not think this to be a distinct
tendency. Others hold that stealing and adultery are the
primarily criminal tendencies, while still others add gam
bling in its adapted form and brutal jealousies with their
consequences. Again, there are many observant men in the
South who believe vagrancy is the one characteristic trait
growing out of a shiftless nature, and that all offences
against persons and property grow out of this. Drunken
ness is considered one of the chief causes of the direct
aggressive criminal acts and may almost be said to be a
special tendency of the negroes of the present generation.
Except in the specific crimes mentioned, it is not believed
that the Negro is essentially worse than a corresponding
class of whites with similar lack of religious and social re
straints. The number of offences far outnumbers those of
the whites and the rate per capita is very much higher than
among the whites, due largely to ignorance emotions
and passions, traits considered instinctive by many
who have had large dealings with negroes. The negro
would prefer to steal from the whites but does not hesitate
to steal from members of his own race. Among the chief
circumstances which are believed to lead directly to the
criminality of the Negro are idleness and the use of intox
icating drinks and general ignorance. Education as it is
understood by the average negro is also considered a prime
!88 SOCIAL AND MENTAL TRAITS OF THE NEGRO [492
factor in the vagrancy habit. Perhaps, too, the Negro has
not become thoroughly adjusted to new industrial condi
tions. The willingness of negro women to support negro
men in idleness is an important factor. The chief traits
which lead to the committing of offences are thought to be
the emotional nature of the negro with his sensual procliv
ities. For the most part vagrancy is thought to be on the
increase to a marked degree, although there are those who
do not believe that it is increasing at all. Home life and
good morals are as essential to good negro citizens as for
white men. Nurtured with some hatred toward the whites,
taught no morals, with a fanatical religion, itself leading to
erratic actions, with little regard for common decency, and
bred in filth and adultery, the negro is considered peculiarly
liable to crime. The reformed negro criminal is rarely
seen, and it is well known that the negro offender is not
cured by the ordinary punishments. A general feeling of
hopelessness is predominant when the subject of the negro
offender is to be discussed. Prevention and segregation
with industrial education are suggested. These opinions
while not drawn from conclusions made from accurate
data, nevertheless are important in the consideration of the
general aspect of the subject. They represent much care
ful observation extending over many years. There are
many exceptions to the current beliefs both conservative
and radical in their directions. Further answer to these
inquiries must be gained from the study of records.
While the records of negro crime in the larger cities con
stitute important evidence, the Negro at large should not
be judged by these alone. For the negroes in the cities con
stitute a special case in which conditions make them more
liable to the ordinary offences and arrests. The average
negro is found in the smaller towns throughout the South
ern States; he is neither so industrious and diligent as the
THE NEGRO OFFENDER ^9
country darkey nor so shiftless and reckless as the city
negro. His environment, too, represents the average con
ditions of the mass of negroes in the Southern States.
First, then, will be given results obtained from the study
of the criminal dockets in the smaller communities investi
gated, showing both the general and the specific nature of
the offences.
Although the negro population of the communities studied
averages only a little more than forty per cent of the total,
the negroes commit, nevertheless, eighty per cent of the
total number of offences recorded on the criminal dockets.
The offence most commonly recorded, regardless of sex, is
disorderly conduct, by which is meant general misconduct
in public places; drunkenness is the second most common
offence, and fighting is the third in numerical proportion.
If the offences of the males be considered alone, disorderly
conduct is most frequent; if the offences of the females be
taken alone, fighting is the most common. The most com
mon offences of the males are further, drunkenness, fight
ing, assault and battery, gaming, retailing liquor, and va
grancy. The list of crimes most commonly committed by
negro women includes drunkenness, lewdness, profanity,
promiscuity, quarreling and fighting, disorderly conduct,
assault, the keeping of bad houses, gaming, retailing whis
key, and vagrancy, especially at night.
A prominent fact is observed in the lack of white women
convicted and the large number of negro women. As a
rule there are few cases recorded against white women in
the towns having a population from two to fifteen thou
sand inhabitants. Exceptions are comparatively rare. The
percentage of negro women is apparently increasing, and
reference to the list of common offences given above indi
cates the serious nature of their crimes. In a number of
towns the chief offence is drunkenness; in others prostitu-
I 9 SOCIAL AND MENTAL TRAITS OF THE NEGRO [494
tion seems to have been established so firmly that it is diffi
cult to diminish it. In a town where one hundred and sixty-
three women were convicted during the year, fifty-five were
prostitutes, fifty were convicted for fighting, twenty-eight
for drunkenness, twenty for bad language, eight for petit
larceny, one for selling cocaine and one for discharging fire
arms. Similar details may be noted in the tables that follow.
Some of the women have been convicted for as many as
five different crimes or offences during a single year, and
for the same offence a number of times. And not only do
the negro women play a prominent part in the criminal
records themselves, but they encourage the men in various
ways to commit offences against the persons of others.
Jealousy of an insane sort is often the ruling passion. There
are, as a rule, in each community a number of notorious
characters in this respect. They quarrel and fight in their
own section of the town or when they come in contact in
other parts of the community. Knives and razors are not
infrequently prominent weapons. But the special character
istic of these quarrels is the vile abuse and profanity that is
exchanged with reckless proficiency. Nor do they spare
the officers who arrest them. A case has been noted in
which such a negro woman cursed the judge of the local
court more excitedly at each successive sentence until the
sixth fine had been placed upon her for this offence. Noth
ing seems to have a restraining effect upon these women,
who appear as raving, angry maniacs. As a factor in the
race life this feature is coming to be a very serious problem.
The criminal records from one town of each general
class studied may illustrate further the exact nature and
proportions of the offences committed by blacks and whites ;
these records do not differ essentially from the majority
of other towns studied. The first table represents Oxford,
THE NEGRO OFFENDER
Mississippi, with a population of 1650 whites and 525
negroes. (1906).
Name of Offence
Whites
Blacks
Males
Males
Females
2
7
22
2
2
7
i
2
3
10
6
37
i
3
/
Disorderly conduct
3
5
i
2
4
2
I
13
i
i
Riding on sidewalk ....................
4
I
8
3
i
i
I
Operating without license ...............
2
I
i
Total
65
89
21
192
SOCIAL AND MENTAL TRAITS OF THE NEGRO
[496
The next table represents the total record for the same year
of Covington, Georgia, in which disorderly conduct includes
various minor offences not recorded separately. There are
in the town no less than 1950 whites and 800 negroes.
Name of Offence
Whites
Blacks
Males
Males
Femalei
33
13
3
2
11
6
2
2
n
I
3
Disturbing the peace
I
3
3
2
I
2
7
7
j tal
59
117
24
Biloxi, Mississippi, a larger town, presents some excep
tions, especially in the proportion of white women convicted
of offences. The records are kept much more in detail and
are for the year 1908. A study of this table will indicate
the relative proportions and kinds of offences committed by
the whites and blacks. A little more than twenty-five per
cent of the population is colored.
497]
THE NEGRO OFFENDER
193
Name of Offence Committed
Whites
Blacks
Males
Females
Males
Females
Affray
10
6
5
10
4
II
I
6
5
9
2
I
2
51
19
6
i
2
Drunk
12
H
73
9
7
24
34
i
Neglect of children
2
2
4
i
i
2
4
31
4
29
2
2
Rape
Stabbing
I
2
I
2
4
2
30
Carrying concealed weapons* .
2
3
37
2
16
i
i
i
3
19
ii
I
4
14
H
I
Bestiality
Disturbing public worship ....
2
5
Total
I6 4 i 65
215
142
This record is much larger than the average and is given by
the chief of police. For 1907 there were 703 arrests, for
1906, 421, and for 1905, 411, while the first six months of
1909 is much less than half of the preceding year, with only
five per cent of drunks, owing to the prohibition laws. One
negro youth was lynched in November, 1908, for assault
upon a young white girl of fifteen.
194
SOCIAL AND MENTAL TRAITS OF THE NEGRO
[498
Before giving records showing the Negro s criminal acts
in the cities, one other table, representing a still larger town,
will be given. Columbus, Georgia, combines industrial con
ditions with considerable manufacturing interests and agri
culture. It will be seen that disorderly conduct includes a
majority of the misdemeanors.
Name of Offence Committed
Whites
Blacks
Males
Females
Males
Females
10
5
3<>
18
2
3
12
350
750
4
8
4
3
201
60 4
3
Drunk
36
181
60
300
Assault and battery ....
10
6
2
I
8
I4 6
II
62
12
II
13
5
Si
Carrying concealed weapons.
Gaming ............. ......
Total
919
227
1283
378
The inconsistencies and inaccuracies of all such records
are apparent when a searching investigation is made into
the conditions existing in the smaller towns and those having
a population of less than thirty thousand. The records are
carelessly kept and cases are recorded with little accuracy;
further, it is difficult to separate the whites from the black,
since they are not usually distinguished on the records, and
the memory of the court must suffice or that of some officer.
Again, many offences occur that are not taken into account
THE NEGRO OFFENDER IO ,:j
by the authorities. Trivial offences cause many arrests.
Local conditions have much to do with the strictness of
municipal regulations and their enforcement. Some offences
quite common in one community may be almost wanting
entirely in another, due apparently to suggestion or past
occurrences. Vagrancy is one of the chief sources of the
Negro s unfavorable record, yet comparatively few cases
are found against him. The negro cares little for dbnvic-
tion. Even in the smaller communities many are convicted
during a single year from three to five times, especially is
this true of selling whiskey; nor do the fines, aggregating
from one to five hundred dollars, deter them in every case.
Many negroes convicted of offences in 1905 were convicted
of the same in 1906 and 1907; many are found on the
dockets for several successive years. Punishment thus
seems to be no adequate restraint, and even less than the
law, other influences affect him. A negro had assaulted
another with an iron bar ; as he was led away by the officer,
although he knew his victim was probably fatally injured,
he laughed, joked and sang, nor was he under the influence
of drink. Many similar cases are recorded. Another negro
who was sentenced to the gallows, played a " coon song "
on his guitar while a jail comrade was being executed a
few yards away. Few of the capital crimes are found on
the records studied; many of these occur in the rural dis
tricts at public gatherings and entertainments given by the
negroes, hence do not come under the town s jurisdiction.
Little can be learned as to the ages of the offenders from
the records, although the average opinion represents the
average age to be about twenty-three years. Nor are the
numbers sufficiently large to enable one to draw conclusion
as to the months in which the negroes are most commonly
arrested. But further generalizations must be given in the
conclusions which follow at the end of the chapter.
196
SOCIAL AND MENTAL TRAITS OF THE NEGRO
[500
Keeping in mind the total proportions and apparent ten
dencies of negro offenders as given above, and also the rela
tive kinds of misdemeanors as they are represented in the
detailed tables, it will be well to compare similar reports
from the larger cities of the South, giving, first, the general
figures, then the more detailed. The records are for the
year 1908.
Whites
Colored
Males
Females
Total
Males
Females
Total
Atlanta Ga
r.oid
CQ7
C.C2I
8,211
2 74.O
lo.cci
Memphis, Tenn
Nashville, Tenn
D w *^
2,816
5322
192
596
3O 1 "
3,008
5,918
2,638
4,132
521
1,896
iw D3*
6^028
1 1 082
Birmingham, Ala. .
Galveston, Tex
2,138
1,440
2,883
243
U3
I to
2,381
1.553
3,042
2,454
523
3,661;
794
276
1,363
3,248
70.9
5,082
8ca
c8
QI7
i j.i i
380
I 701
Charleston, S. C
Columbia, S. C
1,266
1*552
D"
55
39
1,321
1,690
2,094
2,700
2,6 10
3.302
While the colored population of the cities just cited is a little
less than one-third, the negroes are held for more than fifty
per cent of the crimes. Atlanta, with a colored population
of about one-third, has nearly twice as many negroes on
the criminal records as the whites. Noteworthy also is the
large number of negro women, as also at Savannah and
Nashville. For the year previous (1907) Atlanta s record
showed a total of 24,882, or 8,810 more than in 1908, the
decrease due largely to prohibition; in 1907 there were 12,-
455 cases of disorderly conduct and 6,508 drunks, as op
posed to 8,890 disorderly conducts and 2,650 drunks for
1908. The decrease was thus large in these causes. In 1907
15,207 of the total number were negroes and 9,675
THE NEGRO OFFENDER
197
were white. In 1906 there were in all 21,702 cases, or
3,180 less than in 1907. To see the enormity of the crim
inal record of the city in 1907 one but has to contrast it
with that of Memphis, Tennessee, which had a total of only
5,122, although Memphis has some twenty-five thousand
more inhabitants than Atlanta. The climax in Atlanta was
reached in September in the riot. Since that time the arrests
have been fewer, although they are the largest of any city
in the South except New Orleans. A part of this, however,
is due to the fact that minor offences are all included ; i ,463
were arrested on " suspicion." A further study of the situ
ation in Atlanta may be found in the following table, which
shows the relative ages of persons arrested, arranged by
race and sex :
Age of Persons Arrested
Whites
Colored
Males
Females
Males
Females
Under 1 2 years ....... ..... . .
66
235
575
1941
1303
609
285
6
7
65
274
105
37
J3
243
604
1566
3705
1354
502
237
21
60
554
1096
407
!54
48
Between 40 and 50 years ..............
From this table it will be seen that out of the 16,072 ar
rests, 3,992 were under twenty years of age and 1,242 were
under fifteen years. The average of whites is higher than
for the negroes. Only about one-fourth of the negroes are
SOCIAL AND MENTAL TRAITS OF THE NEGRO
[502
above thirty years of age, while nearly half of the whites
are more than thirty. Nearly one-third of the negro males
are under twenty years, while only a little more than one-
sixth of the whites are less than twenty. In the record of
Memphis for the same year only one person was arrested
under ten years and only 899 under twenty; this takes a
total of three thousand from the record of Atlanta made on
the same basis. A similar table showing the ages of per
sons arrested in Nashville may be compared:
Age of Persons Arrested
Whites
Colored
Males
Females
Males
Females
938
1897
1087
960
440
177
222
"3
55
29
1200
1821
605
264
242
757
853
197
60
29
Between 20 and 30 years ..............
From this table the same general tendency is indicated. Of
the negro males less than one-fourth are above thirty years,
as compared with nearly one-half of the whites; of the
negro females a little less than one-sixth are over thirty
years of age, as compared with one-third of the whites.
Again, of the negro males nearly one-third are under twenty
years of age as compared with a little more than one-fifth
of the whites. A striking feature of Nashville s record is
found in the fact that the excess of negroes over whites is
due to the large number of negro women; the white males
exceed the colored.
503]
THE NEGRO OFFENDER
199
From the general reports it would seem that the months
of July and August furnish the greatest amount of arrests ;
this is usually explained as being the result of the extreme
hot weather. Other causes, however, enter into the con
sideration. The following tables will show the relative
numbers for the months as reported in some of the cities:
Nashville, Tenn
Whites
Males
Females
469
436
507
5H
36
359
4i3
V
395
439
466
%
53
44
60
64
54
42
31
37
March
April ,
May
Tulv..
December
Colored
Males
Females
263
73
306
103
365
176
301
193
379
209
332
203
384
201
445
22 3
366
134
343
147
318
123
330
III
For the colored, both male and female, the greatest number
of arrests was in August. With the total whites, March,
April and September each exceeds August. A marked fall
ing off of the negro females in September is observable,
while there is little variation in any of the months in the
case of white women. With the negro males, July, the next
highest, still falls considerably below August. March and
April for the white males are considerably in excess of the
other months. Compare these relative numbers with those
of other cities.
200 SOCIAL AND MENTAL TRAITS OF THE NEGRO [504
Memphis, Tenn
Whites
Colored
Males
Females
Males
Females
220
333
252
158
209
167
222
251
247
222
262
268
12
6
5
H
25
9
3
8
27
7
34
4
33i
176
250
188
226
239
2IO
I 9
I 9
H7
2 7
216
H
42
46
8
70
1?
26
38
35
March
April
M a y
Tulv..
This table does not agree with the apparent tendencies
shown in the foregoing one. For the negroes, August re
ports fewer arrests than any of the several months, January,
March, May, June, July, November and December. Espec
ially is the number of negro women small in August. For
the negro males January furnishes the most arrest and for
the females July. For the whites February is first for the
males and July for the females, although nothing can be
gained from the differences shown. Again, compare these
tables with a similar one representing Macon, Georgia.
505]
THE NEGRO OFFENDER
201
Macon, Georgia
Whites
Colored
Males
Females
Males
Females
60
88
42
69
%
65
73
72
27
6
5
149
H3
89
102
119
155
104
78
8 9
8 4
43
18
29
; n
33
47
34
39
42
44
10
6
March
8
2
7
8
ii
2
I
5
i
April
May
Tuly .
October
November
For the colored males July has the largest number and for
the females June, while February and April are next. For
the whites April and February are largest. September, Oc
tober, November and December appear noticeably less than
the four months preceding, in the case of negro males.
Savannah, Georgia, reports July to exceed all other months
by a very marked margin, more for the negroes than for
the whites. For the whites August is second and for the
negroes December. Columbus reports the same relative
figures. Other towns report December and January as the
leading months. It will thus appear that the curve is far
from regular and that little can be gained from the reports
of so limited a number of criminals. The records do not
always bear out the conclusions given by the police and
other officers.
The detailed examination of the records of the largest
cities gives a qualitative study of the relative offences com
mitted by the negroes and whites in larger numbers, and
may be compared with those of the smaller towns studied.
These reports, however, are very difficult to obtain and rep-
202 SOCIAL AND MENTAL TRAITS OF THE NEGRO [506
resent much labor. Charleston, S. C, makes its report thus
fully:
Name of Offence Committed
Whites
Colored
Males
Females
Males
Females
Assault .
26
H
3
39
38
33
12
I
I
8 9
2
6
1
8
288
369
56
166
2
9
ii
I
5
i
i
5
4
3
33
Arson ................... ..........
I
2
19
I
1
80
66
42
132
5
4
2
15
97
37
15
47
I
5
i
6
5
i
174
2
14
10
6
3
13
5
4
2
Gambling
2
7
3
5
3
2
2
i
2
I
Homicide . .
Insane .......
3
6
2
Interfering with officer ........... . . . .
2
Keeping gambling houses
72
15
Petty larceny ....
112
28
3
i
29
14
Grand larceny
2
2
4
2
53
ii
i
9
22
i
2
50?]
THE NEGRO OFFENDER
203
Name of Offence Committed
Whites
Colored
Males
Females
Males
Females
Obstructing streets ...
2
4
I
i
i
2
I
4 8
Obstructing sidewalks ....... ........
Obstructing officer in discharge of duty
i
Rape
Attempted rape ....... .............
I
95
i
Running automobile without light
3
ii
3
190
i
3
Riding bicycle without light ...
Selling lottery tickets .... ... ......
Selling vegetables without license ......
3
5
12
I
3
5
5
2
I
38i
5
2
In addition to these offences a number were detained for
witnesses, eighty-five negroes were " found sick " and
sixty- four whites, one hundred and ten negroes were " found
wounded " and fourteen whites, fifty-three negroes were
" found injured " and thirty-two whites, and eleven ne
groes and two whites were found dead. Besides these there
were a few others, including some minor offences, than
those recorded and a number of accidental deaths. From
the above table it will be seen that the negroes exceed the
whites, in a large degree, in disorderly conduct, disorderly
persons, drunk and disorderly, gambling, larceny, selling
lottery tickets and breach of peace. But the proportion of
whites " drunk " is large, as also with " drunk and dis
orderly." The whites exceed in homicides, and one at-
204 SOCIAL AND MENTAL TRAITS OF THE NEGRO [508
tempted rape is recorded against the whites, against one
attempted and two committed by the negroes. The popu
lation of Charleston is approximately equally divided be
tween the two races; Birmingham, Alabama, has less than
one-third of its total population colored. The following
table shows the relative proportions and natures of the
offences in that city. The report transcribed from the
original record is for the year 1908.
Name of Offence Committed
Whites
Colored
Males
Females
Males
Females
3H
32
93
6
76
24
537
3 ll
25
5
37
263
79
450
15
221
I 5 6
338
4 8
17
93
4
7
3
7
i
207
207
15
2
7
Drunk
29
70
Disorderly conduct ..
3
1*6
Seduction ..........................
3
H
Rape
5
2
6
14
3
2 9
210
5 2
7
21
3
3i
J7
79
181
286
169
46
10
i
7
29
i
112
5
13
i
Carrying* concealed weapons ..........
i
8
i
63
Violating prohibition law* ........
21
i
1
Bestiality .........................
*?
This table is more nearly representative of the average
gained from the whole study than any other; noticeable,
509] THE NEGRO OFFENDER 2 O$
however, is the excess of whites who were arrested as
" drunk," explained in part to the number of laboring
whites in Birmingham. A striking feature of the total
record is the large number of negro women and the nature
of their offences. Note especially the number of drunks
and vagrants and those charged with disorderly conduct.
Shooting and carrying concealed weapons are included, be
sides six murders. The cases of larceny by the ne groes
are much in excess of the whites. Compare this table
with the record of the Fulton County prison or the " tower "
of Atlanta, Ga. This number represents in a large meas
ure the prisoners who are brought over from the city court
and those from the county at large, of which there is only
a small number. The report, made from the private rec
ords, includes 2,952 cases, of which 1,882 are negroes and
i, 068 are white. This is the total number entered for the
year 1908.
206 SOCIAL AND MENTAL TRAITS OF THE NEGRO [ 5IO
Name of Offence Committed
Whites
Males
Females
150
158
48
47
18
8
119
35
5 i
35
10
81
4
ii
10
5
ii
9
9
2
6
ii
8
5
Vagrancy * . . *
Fortrerv
2
2
Stabbing
6
I
8
Seduction ......
Robbery
i
i
2
Affray
3
2
164
I
I
Rape ...
Perjury .... ................
Riot
Colored
Males Females
282
310
64
80
13
18
1
35
25
63
5
14
7
3
5
3
3
6
2
294
7
2
38
43
19
14
i
5
22
20
I
4
7
6
20
8
A careful study of the foregoing tables will show that it
is difficult to fix the exact criminal status of the Negro;
the same difficulty is found in the further study of criminal
records and in private research. Contradictions and excep
tions are numerous, so that it is doubtful if the exact rela
tions can be determined at the present stage of our knowl
edge. Certain general facts, however, seem to warrant a
number of apparent conclusions. The total criminality of
the Negro is undoubtedly greater than that of the whites.
THE NEGRO OFFENDER
207
The negro exceeds most in general disorderly conduct, lar
ceny, and offences which, in themselves, are minor. The
negroes exceed in homicide and commit the majority of
rapes. In the cities the sexual immoralities are revealed in
the records. The large proportion of negro women con
victed and the flagrant nature of their offences is note
worthy. The average age of the negro offender is consid
erably less than that of the whites. The summer months
apparently furnish the greatest number of arrests.
Judging from the records alone, it will be seen that if
the great number of offences for which the Negro is appre
hended which rank as minor offences be taken away, his
criminal record will not appear nearly so bad. Indeed, in
many of the records, if statistics be used to their full extent,
it is possible to make out a worse case against the whites
than against the blacks. The wife-beating so commonly
spoken of as peculiar to the negroes does not appear to a
large degree. The whites, in consideration of the total
proportion of white criminals to the black, have a large per
centage of drunks ; thus the negroes may not easily be said
to be essentially predisposed to drink, when all the factors
are considered. The fact may be possible, but it is not
proved that, other things being equal, it is so. Gambling
is not the Negro s offence alone. And when his social status
is considered, it is not surprising that the Negro commits
so large a number of crimes. Again, the negroes are often
arrested for very trivial offences and brought to trial indis
criminately. The negroes often complain that " if a nigger
had a done that, he sho would a been rested," and with
some reason. For many times undue severity is manifested,
and the white man is often too careless in sentencing him
in both small and larger crimes. He is too often not given
a fair trial; he is rushed through court in many instances
as a matter of fact, with very little due consideration. In
208 SOCIAL AND MENTAL TRAITS OF THE NEGRO [512
every community it is the lowest stratum of society that
produces the most crime, and why should the Negro be an
exception? There are those who complain that the whole
conduct of the Negro is in the hands of the white man and
he has no sort of chance to escape. And summing up these
views there are those who maintain that the criminal pro
pensities of the Negro do not constitute an essentially unique
phase of the problem.
But there are other considerations. Careful research and
a thorough insight into conditions reveal many other fea
tures. The results are not pleasing, but they are neverthe
less important in the total consideration and must be faced
impartially. A comparison of the records with the actual
conditions, gained from exhaustive inquiry, shows that many
offences which would be considered criminal if committed
by the whites are excused entirely to the negroes. Theft
and sex immorality are the two most flagrant vices of the
negro ; and yet comparatively few cases are brought against
the negroes for these offences, especially in the average
smaller communities. The Negro is often abused by the
white man and " let go " for his petit larceny, so accus
tomed is he to it; the negroes themselves in their lodges
and churches make sometimes a formal reprimand but they
do not always report to the law. The white race assumes
that sexual immorality among the negroes is a necessary evil
and few are subjected to the law. Vagrancy, too, is the
source of many offences, and the negroes offend markedly
in this respect, but comparatively few cases are made against
them for vagrancy compared with the total number. The
laws are becoming more stringent, and the sooner the idle
hordes of negroes, who endanger their own race by making
the white man s home seem insecure, are put to work, the
better it will be for the two races. The idleness which leads
to minor offences is a serious phase of the situation. It
THE NEGRO OFFENDER
will thus be seen that the arrests for minor offences not
only seems justifiable, but desirable in order that the more
serious crimes may be checked and that the growing ten
dency may not increase. When the number of offences
which the negroes commit and which are unrecorded in
sexual immorality and petit larceny, together with flagrant
vagrancy, are considered, and when it is considered ^that
these vices are the most pregnant of evil for the race, the
statement is true that the vices for which the Negro is pun
ished are not so great as those of which little note is taken.
Again, it is well to note that many of the petty trials and
arrests are instigated by negroes against members of their
own race. The negroes ordinarily shield the criminal in
general, and especially if his crime was perpetrated against
the whites. They do not always do so, however, and when
the offence is against private interests or person, involving
jealousy and envy, they almost infrequently report the
offence to the officers and demand immediate punishment,
declaring that the more severe the punishment the better
they will be pleased. This, it will be understood, is the
action of individual against individual and not the group
action. And negroes often impose severe punishments when
the feeling of authority and power is given full sway. His
judgments are both careless and without compassion when
they are once directed against a subordinate. There is ex
treme doubt whether the negroes would fare better at the
hands of their own judges, in those cases where personal pre
judice and feelings were permitted to enter. But in all con
sideration, it should be remembered that the Negro has ex
treme and overwhelming odds with which to battle and he
deserves the sympathy and justice due him. The situation
itself should be impartially studied, and it should be remem
bered, too, that, so far as the white race is concerned with
them, the majority of negroes are good, law-abiding
citizens.
2io SOCIAL AND MENTAL TRAITS OF THE NEGRO
It is easier to suggest general opinions than to fix exact
conclusions; remedies may be easily suggested, more rarely
applied. Weakness should be distinguished from aggres
sive crime and vice. On the whole, a careful review of the
Negro s home life reveals the source of much of his weak
nesses; while at the same time his undeveloped condition
accounts for his lack of home order and ideals. The youth-
fulness of many offenders and the low age-average sug
gests the simple gratifying of animal passions with little
restraint. The nature of the crimes committed is entirely
consistent with this view. Again, the bumptiousness of the
negro is co-existent with his criminal proclivities. His
prison songs and slang are full of the typical attitude of the
reckless " I don t give a damn," " Nobody s bizness but
my own," " Goin to kill a kid," " Goin to raise hell," and
many other such expressions. The hero-worship of the
" bad-man " and the prisoner is apparently a logical out
come of the bumptious spirit which characterizes the low
order of character commonly exhibited by the negroes of
the worst type. The professional ethics of vagrancy in
which the loafer develops from the " hobo," the " rounder,"
the " creeper," and the " bum " into the " bad man " and
criminal is significant in indicating the essential qualities
that make for criminality. This phase is further studied in
the following chapter. The failure of ordinary measures of
reform apply equally as much to other phases of his life,
the industrial, educational and social, in a general way.
The entire tendency seems to unite in a greater lack of re
straint and a more appalling lack of application to enduring
activities.
Reverting again to the original inquiries, it will be seen
that they are only very partially answered and that the re
sults show general and tentative conclusions. It is doubtful
if the Negro can accurately be said to have a distinct crim-
5! 5] THE NEGRO OFFENDER 211
inal tendency apart from the physical propensities consis
tent with his development and the mental traits consistent
with his training. His vices among the members of his
own race are more frequent than his crimes against the
whites, and with the exception of rape (and all forms of
sexual vices) are not essentially different from those of the
whites. In addition to the factors mentioned above, drunk
enness has much to do with the immediate committing of
many offences. Larceny and common theft have developed
in many cases into bold and carefully planned robbery. No
sufficient data are at hand to enable an opinion of the part
disease plays in the criminal record. The .negro lunatic is
not dangerous ; he is more of an imbecile. No adequate
records are found to tell whether lunacy is increasing or
not. The Fulton County records show an increase of 1906
over 1905 and a decrease in 1907 with a slight increase
again in 1908. Other records are equally unsatisfactory,
though no exhaustive study has been made of the larger
communities. Lunacy in the smaller communities is not
perceptibly on the increase. The remedies for immediate
relief seem lacking. Enforced restraint and application to
some kind of life that would lead to stability are essential.
To prevent the criminal propensities the work must be ap
plied to the very young negroes in the home and school,
with some such methods as are suggested in the chapter on
Education. The ultimate remedy is one of complex eugenics
and environment. Work with regular and constant em
ployment would be a most practical means of developing
the Negro. The active interest of negro leaders would go
far toward a beginning.
There is, however, another phase of the entire situation
which cannot be expressed in records and averages.
Whether the Negro has a special tendency or not ; whether,
such a tendency is the committing of one offence or an-
212 SOCIAL AND MENTAL TRAITS OF THE NEGRO
other, the facts nevertheless remain that his total record is
unchanged and that it works very much to his hurt. The
foregoing pages attempt only a qualitative and suggestive
view of the underlying actions of the so-called criminal
negroes. But all the while the impression is deeply rooted
in the South that the Negro is becoming dangerous and a
menace to civilization. Fear and unrest caused by the ne
groes by their past record is astonishing. The white man s
home in the rural places and the suburbs of the cities is not
considered safe. The thieving of the negroes in many places
is a constant menace. The relations between the races be
come more strained in some kind of periodic rhythm, gov
erned by the existence of irritating offences. In this chap
ter no attempt is made to study the more serious crimes of
murder and rape; they have been unduly emphasized in
proportion to their importance in fixing a probable future
tendency. What is desired now is to reveal the condition
of affairs and the qualities of the Negro which make his
present and future welfare hazardous, and the relations be
tween the races unduly strained. It may as well be ad
mitted that practical thinking in regard to the present situ
ation is important, and that all interpretations of records
and impressions should be sane and broad.
CHAPTER VI
THE SOCIAL STATUS OF THE NEGRO
y
FROM the foregoing studies something may be learned of
the Negro o general position in the community and also of
his life among his own people. The facts brought out in
the study of the Negro s schools and school life, his church
and church life, the lodge and its social and benevolent
activities, his home life and morals and the criminal acts of
the mass of negro offenders will indicate the general status
of the negro race under present conditions in Southern com
munities. It now remains to consider briefly the part which
the Negro plays in the community as a laborer and as a
property owner, and to note further characteristic habits of
social activity and methods of entertainment which the
negroes employ. For the total status of the Negro must
be determined both by his relation to the entire commun
ity of whites and blacks and by the kind of life that is com
mon among the negroes themselves. With this fact in mind
the Negro s part in the community as a laborer and property
owner may now better be understood and the facts presented
in this chapter may be correlated with the studies of his
private and social activities as set forth in the foregoing
chapters.
Occupations among the negroes are not well defined. It
is therefore difficult to classify the negro laborers according
to their occupations, except in a very general way. The
majority of them may be said to work at any specified labor,
rather than to follow it as a fixed occupation. The Negro
517] 213
214
SOC1AL AND MENTAL TRAITS OF THE NEGRO
changes his work often, hence his occupation, and when he
has reached middle age he has been employed in many
capacities. He is thus for the most part a general laborer.
Such laborers fall into two general divisions : Those who
work for the blacks and those who work for the whites.
Each of these divisions in turn may be divided into two
classes. The first class, which is very small owing to the
fact that few negroes own business property or are pro
ducers, is composed of (i) those who perform the actual
labor for the blacks; and (2) those whose work is for the
most part done for whites but under black supervision.
Among the black workers for blacks may be mentioned the
merchants, boarding-house keepers (for blacks), painters,
editors, teachers and preachers. Among the laborers of
the second subdivision of the first general class may be
mentioned barbers, draymen, keepers of restaurants, con
tractors, painters, blacksmiths, butchers, shoemakers and
repairers. The employees of these, where the business is
large enough to require assistance, come under the first
division. The total number of either kind of workers for
blacks is small, nor are all the classes mentioned represented
in every community. Few towns have a negro printing-
office; in other towns the barber shops for whites, as well
as the restaurants, are operated by whites. The whites do
not work in the employ of negroes.
The great majority of negro laborers belong to the gen
eral division of workers for whites, which may again be
divided into two classes : those who work for the whites
under black management, and the great body of negro
laborers solely under white management. The first of
these classes has already been mentioned (2) under the
first general division of laborers. In the second general
division of laborers, the second class includes bricklayers,
carpenters, blacksmiths, barbers, butchers, hack-drivers,
THE SOCIAL STATUS OF THE NEGRO 215
firemen, farm hands, room-cleaners, house-boys, waiting-
servants, janitors, messengers, plasterers, painters, porters,
railroad employees, drivers of teams, bootblacks, clothes-
pressers, and the great majority of other general laborers
and workers at " odd jobs ". This class also includes the
large number of women workers, cooks, laundry women,
or both, nurses, house-girls and general farm laborers. A
strict classification would require another division, namely
that of men and that of women workers. The former have
been classified more fully. The women help clean houses,
do little odd jobs of a domestic nature for the whites in
addition to cooking and washing. However, the woman
laborer is most characteristic as the cook. The whites, who
do not do their own cooking, depend almost entirely upon
the negroes for their assistance. They come to prepare
breakfast, go home and return for the mid-day meal, return
again in the afternoon, and come again to prepare the even
ing meal; or they come early in the morning and remain
until after dinner. Many live on the premises and are able
to be at home and attend the whites as well. What the
whites would do without them is difficult to conjecture, yet
they are coming to be less satisfactory each year. Should
one be up early in the morning in the average town, one of
the first scenes that meets the eye is that of negro women
going to and fro on the streets to their work. There
are many of them, and for the most part they go silently.
What they are thinking of, if indeed they go beyond child
like musings, would be difficult to ascertain. Sometimes
they see their male friends and acquaintances as they, too,
are going to work and speak to them. Sometimes they ask
in passing of each other s " folks " or stop to speak concern
ing something of common interest. More generally the
women simply greet each other. " Who you wukkin fer,
now ?" " Oh, Fse cookin fer de Smiths, didn t you know
2i6 SOCIAL AND MENTAL TRAITS OF THE NEGRO [520
dat ?" " I thought you wus cookin over to Miss Thomp
son s." " Naw, I don t wuk fer no white folks dat long."
And they pass on. The domestic problem grows more
serious. The nurses and house-girls, too, are less efficient
and faithful than formerly. The washer-women are more
satisfactory and often do good work, although less faithful
than formerly.
A further subdivision of negro laborers in general is that
of skilled laborers and unskilled laborers, the former class
being small. There are few skilled laborers in the average
community of negroes; the negro artisan, generally speak
ing, is not found to any extent. While studies into the
progress of the Negro show that on the whole, and as a race,
the Negro has advanced considerably in skilled labor, it is
difficult to verify these conclusions in the smaller com
munities and among the general mass of negroes. The
Atlanta studies and reports of Washington s students indi
cate that there are a great many successful and persistent
skilled laborers among the negroes. Nor is one disposed to
doubt the general conclusion. The present investigations,
however, reveal the fact that many who have set out as
skilled laborers have dropped back into general labor, for
various reasons. Here again it is difficult to permanently
classify the workman. There are, however, many com
munities which have negro skilled laborers who are efficient
and industrious, ranking high among workmen of any
class. On the other hand, it is worthy of note that in many
places skilled labor among the negroes is on the decrease.
This may be due to the fact that in many towns the total
population of negroes has decreased, while the whites have
increased, thus bringing about a new order of things and
crowding out the negroes, or taking places for which they
were not prepared. Again, such a condition may be due
partly to the fact that the negroes seem to care less, in many
5 2i] THE SOCIAL STATUS OF THE NEGRO 217
instances, for skilled labor; few prepare themselves for it,
not because they object to it, but because of the general
inactivity and lack of application among the great mass of
negroes. Perhaps the negroes have been displaced most
commonly by white barbers and blacksmiths, carpenters,
plasterers and painters, within the last decade. Among the
professional workers, the preachers and teachers are numer
ous. There are few negro lawyers and physicians, but they
are increasing, and many of them show a marked degree of
adaptability.
The question of the efficiency of negro labor is the critical
question of the hour; alongside it stands the question of
the proportion of those laboring to those who are idle or
unemployed. In any discussion of the economic situation
this is an important consideration. A portion of the negroes
wander about and seek to get a living as best they can
without working for it; they must necessarily live at the
expense of the other negroes and the whites. The number
of vagrants in every community is surprisingly large. They
are naturally divided into several groups : those who never
work but wander from place to place, never fixed and with
out a home, stealing, begging, and obtaining a living from
any source possible. Such men never work except when
forced to do so in little jobs or on the streets or in the chain-
gang. Besides these, there is a large number who work for
several months, until they have accumulated a little money
or until they have grown tired of labor at one place; they
are then " off " for another locality, loafing and causing
trouble in many ways. Then there is a large class of negro
men who work only a small portion of their time, but
remain generally in their home community. They are
willing to work a day or two to meet actual necessities;
they are often willing to work for longer periods if good
inducements are offered, but their chief business is loafing.
2i8 SOCIAL AND MENTAL TRAITS OF THE NEGRO [522
The majority of negroes belong at some stage in their lives
to this class of vagrants. Again, there are a considerable
number of negro women who neither look to the welfare of
the home nor perform any work ; they not only do not make
for the welfare of the community in any sense, but do much
harm. They figure prominently in the police records and
make large contributions to the immorality of the com
munity. Such classes of loafers and worthless negroes
easily make the situation more difficult for the better
negroes, and the whites are coming to recognize this fact
in making better provisions for their future.
The situation existing in a community with many such
negroes is a difficult one. Sometimes they enter a compact
not to work until a certain time or for certain terms. They
are heard to boast that they can live with the least amount
of work possible ; the one who can exceed the usual limit is
the best of the crowd. Their means of sustenance has been
described in an earlier chapter. Besides the hand-outs and
the supplies given them by the negro women who work for
the whites, such negroes depend upon any methods possible,
stealing and borrowing, visiting and begging. They thus
remain idle as long as they can, consenting to work only
when forced to do so by necessity. They may work one,
two, three or four days in the week, and be idle the rest of
the week. As a result of such conditions, it is often difficult
to obtain satisfactory labor. When such negroes work at
all, they demand their wages at the end of each day, nor
will they work under other circumstances. They overdraw
their pay whenever their employers are willing to pay them
anything in advance; it is thus common for them to fail to
report to work on a morning, and leave each place owing a
small amount. This they will pay if driven to work again
for the same employer, who in turn is glad to have any kind
of labor. And indeed such negroes make the best of
523] THE SOCIAL STATUS OF THE NEGRO 219
laborers when they are willing; often they work industri
ously for a few days, then become tired and lag, then stop
completely. Again, labor can not be obtained at all on
many occasions when most needed, although numbers of
idle negroes may be seen on the streets or may be found
sleeping in the houses or yards. At other times unreason
able inducements must be offered. Take an example for
further illustration: An aged white minister whose spotless
character and charitable deeds make him conspicuous to
both whites and blacks, goes to a group of no less than ten
strong, burly negro men and boys, desirous to have one or
two of them work out his garden, for which he offers them
a liberal wage. He almost begs them to work even a short
time, yet they all refuse to go. Standing there at first in
silence, each looking at the others, with expressions varying
between a smile and a sneer, one finally says he believes
he does not want to go ; the others assent. This thing hap
pens, not once nor twice, but many times. Another recourse
of this exasperating class of negroes, especially if they are
younger fellows, is to inquire into the nature of the work
and the pay offered, and then as if they are offended that
they should be expected to do this particular kind of thing,
they calmly answer that they don t want to work. When
the white man who has often befriended such negroes, thus
in need of help for which he offers good rates, knowing that
these are the negroes who make his home unsafe and add to
the criminality of the negro race itself, and knowing that
they begin to abuse him as soon as he is gone, when such a
man comes to analyze his feelings, it is little surprising that
his patience is gone. A.gain, such negroes often promise to
be on hand for the desired work but never appear or send
excuse. The younger negroes are coming more and more
to shun unpleasant labor, and are thus becoming more un
stable.
220 SOCIAL AND MENTAL TRAITS OF THE NEGRO [524
Indeed, the Negro has developed an independent ethics
of vagrancy wherein he states his principles of loving idle
ness and shunning work. Carelessness and idleness are
principles and he is not ashamed of them. This is brought
out in his manners, in his boasts and conversation, in his
songs and in his actions. He sees two dirty " hoboes "
coming down the railroad track with grip-sacks on their
backs and wittily sings that one " looks like my brother, the
other my brother-in-law ". He sings and boasts his own
freedom from work and complete independence to do as he
pleases. Says he, "I m goin where water drinks like wine",
" where rounders and women do as they please ", " where
money grows on trees ", " where chilly win don t never
blow," " where sun don t never shine ", " where it ain t
goin to rain no mo ", " where watermelon smilin on de
vine ". The Negro is becoming less efficient as a work
man, not because of lack of ability, but because of his
indisposition toward work and his persistency in idleness.
So he sings as a typical character :
Well dey calls me a eastman if I leaves de town,
Dey calls me a eastman if I walk around,
I got it writ on de tail o my shirt,
I m a natch el bohn eastman, don t have to work.
When you kill a chicken save me the whang,
When you think I m workin I ain t doin a thing.
When you kill a chicken save me the feet,
When you think I m workin I m walkin de street.
Ain t no use me workin so,
Cause I ain t goin to work no mo .
Satisfied, tickled to death,
Bottle o whiskey on my shelf.
Wake up ole rounder, time to go,
Money-makin man done pass yo do .
In addition to the fact that the growing tendency on the
5 2 5] THE SOCIAL S TAT U S OF THE NEGRO 2 2I
part of the younger negroes to do as little work as possible
is making the situation more acute, it is easily seen that the
criminal ranks are increasing rather than decreasing be
cause of these worthless negroes. From idleness to reck
lessness and theft, the negro easily develops from the va
grant, the bum, the hobo, the bully boy, the eastman, the
rounder, the creeper, to the " bad man " and the criminal.
Whiskey, beer, pistols, knives and guns taken with idleness
make the final combination. Thus the morals of the negro
laborer vary as the efficiency of his work. The social status
of the Negro is interdependent with his application as a
workman of industry. With the Negro s present stage of
development his salvation can be worked out through no
better medium than that based on good, honest toil.
The rate of wages paid the ordinary laborer has increased
to a marked degree within the last few years. The crying
need for industrious laborers and efficient labor has caused
a steady demand for the better workers at unusually good
wages. A decade ago the unskilled laborer received from
fifty to seventy-five cents per day where to-day he is paid
from seventy-five cents to a dollar and a half. The monthly
laborer received from six to nine dollars per month where
he now gets from twelve to fifteen dollars ; many, indeed, re
ceive from eighteen to twenty-five dollars a month. While
the demand for negro skilled labor is less felt than for the
unskilled, they are paid from one to four dollars per day.
The industrious negro woman makes from two to six dollars
a week with her laundry and cooking. It is not possible
to ascertain the exact income of the average negro. His
wages vary ; his income is neither fixed nor regular. A close
study of the negro s social habits will show the various
sources of his instalments of money. His living expenses
cost him scarcely more than a third of his total income from
all sources. If the Negro would work regularly and spend
222 SOCIAL AND MENTAL TRAITS OF THE NEGRO [526
his money judiciously, he would have a reasonable amount
of prosperity. It has been observed that he does not do the
former; neither does he spend his earnings wisely. A com
paratively small amount, it has been observed, goes for pro
visions and home improvement. He spends the greater
part of the money away from those who pay him; perhaps
the greater part goes for the satisfaction of the Negro s
own peculiar social wants, lodge, church, entertainment,
and whatever pleases his fancy. He pays a great deal for
fines, to the city treasury. A town having from five to ten
hundred negro inhabitants receives annually from five to
twelve hundred dollars in the payment of fines placed upon
negroes who have been convicted in court. Many of these
fines are paid by whites, while the negroes in turn work out
the time. A general estimate of the Negro s conception of
expenditures may be given. For the common mass the im
portance given the relative items indicates what the ideal
state of conditions would be. While house rent and food are
often so imperative as to exclude other items for the time
being, still they are secondary in the social concept. The
order may be stated: For the case of the organized family,
expenditures are considered (i) churches and lodges, in
cluding the varied social functions and demands; (2) cloth
ing; (3) " unnecessaries," including luxuries, trinkets, etc.;
(4) house rent; (5) food, and (6) fuel. In the case of
the " high-quality " idlers and " rounders " the order is (i)
clothing, (2) lodges and social expenses, (3) unnecessaries
and (4) food. They can easily find a place to " stay ".
With the lowest class of loafers and itinerant laborers the
care is for (i) unnecessaries, (2) a place to sleep, (3) some
thing to eat. The better class of laborers fall into the first
general type.
As a property owner, the Negro does not play so import
ant a part in the community. Comparisons between the real
527] THE SOCIAL STATUS OF THE NEGRO
and personal properties of the negroes with that of the whites
show a marked contrast. The amount of personal property
assessed per capita among the negroes averages from four
to ten dollars ; the amount of real property per capita varies
from fifteen to thirty dollars, making the total amount of
property among the negroes from twenty to forty dollars
per capita. With the whites of the same communities the
average per capita of personal property varies from mree
hundred to six hundred dollars; and of real property from
three hundred to five hundred dollars, or a total or from
six hundred to eleven hundred dollars per capita. Among
the negroes the personal property is distributed among some
twenty-five per cent and the real property is owned by some
forty per cent of the negro population. It is true, however,
that records of personal property are very inaccurate and
further investigations indicate that the negroes own con
siderably more personal property than is assessed to them,
consisting of small articles. In a careful study the omission
of articles of small value is much more noticeable among
the negroes owing to the fact that the negroes own less
belongings. Of the real property not less than fifty per
cent is reported to the authorities assessing in the name of
women or those not required to pay poll tax. This is done
in order to prevent the confiscation of property for debts
and taxes. Few negroes pay the poll tax, and the laws re
lating to the enforcement of its payment are rarely carried
out. The Negro cannot or does not care to vote and he sees
no necessity for paying the tax. If the officers are ques
tioned in regard to the non-payment of this tax, they simply
reply that few negroes ever pay it and the failure to pay it
elicits no surprise; further than such a general comment,
little is thought of it. Houses and lots constitute a large
part of the property recorded to negroes. Many of these
are mortgaged to the whites, others are nearly paid for,
224 SOCIAL AND MENTAL TRAITS OF THE NEGRO [528
while still others are free from debt. In addition to the
taxable property usually assessed, the negroes own a good
many hogs, cows, chickens and turkeys; the dog should not
be left out of the consideration, though the town negroes
do not own so many as the country negroes. According
to the tax books, the negroes own no fire arms, or practi
cally none. As a matter of fact, however, they own many
pistols. The younger negroes take great pride in keeping
a " gun " at hand for all occasions. It would seem that the
negroes own a relatively larger number of pistols than the
whites, though few guns of other kinds are found. So the
hardware dealers report that the negroes buy many car
tridges. On the whole the substantial property of the Negro
is not increasing to any marked degree, if at all. Taking
into consideration the corresponding conditions of the whites
and the improved opportunities for gaining property, the
Negro appears to be going backwards. A study of his
expenditures and the social life of church and lodge will
indicate much of the explanation for this state of affairs.
Perhaps conditions in the fraternal organizations give the
best estimate of the negro s economic tendencies. There
are, however, a few negroes who seem to be able to save
their money; those who have property are thus gaining, in
many cases, while the great masses accumulate nothing.
The average negro seems to be moved neither by a desire to
accumulate property nor to prepare for a day of need. It
is little surprising, then, to find poverty the ruling condition.
Just as ignorance, negligence, shiftlessness, vice, intemper
ance and weakness in the home were shown to lead to dis
ease and to intensify each, so they are also the causes
for continued poverty among the negroes. The fraternal
orders are attempting to own property in the form of banks,
schools, cotton-oil mills, and the like, for which they assess
members freely. But they retard the growth of individual
529] THE SOCIAL STATUS OF THE NEGRO 225
property all the while; so, too, much money is wasted in
quickly-gotten-up stock companies which rarely materialize.
And after all, the Negro s capacity as a property gainer and
owner must be measured by that of individuals rather than
by that of a few organizations.
In spite of the unfavorable conditions already mentioned
as being correlated with negro life and work, the Negro
nevertheless has a most distinctive and interesting society
of his own. To understand all its phases one must take into
consideration the facts recited in the entire story of the
Negro s activities. Certain characteristic features of his
social life may indicate, however, the main qualities of his
social intercourse. With the Negro society is the means of
satisfying other wants besides the simple craving for food.
It is more important for satisfying various immediate wants
than it is for the production of industry. The Negro is
essentially gregarious and loves companionship. He very
naturally seeks companionship, whether it be of similar
tastes and natures or not. This gregarious feeling is mani
fested naturally and continually. It has its special qualities
to be sought and its apparent prerequisites to be fulfilled.
It is seen in his every-day life, in his church and lodge, and
in various other social gatherings. A great part of what the
average negro conceives to be real life is found in that
common hilariousness which marks all occasions of festivity
and freedom from duties.
Sunday is a " big day " for the Negro. He rushes
through his morning s work, if he is employed, and is off.
He clothes himself with the best that he has ; he calls. He
goes to church and Sunday-school. He joins small groups
at a friend s house or gate, on the street or at church. Such
groups may be seen on the streets at many times during the
day, especially among the younger negroes, who include
many well-dressed " sports ". He enjoys conversation that
226 SOCIAL AND MENTAL TRAITS OF THE NEGRO [530
is lively and characteristic; he feels important. His hat is
on the side or back of his head. Sunday is also his big driv
ing day and those who are fortunate enough to obtain turn
outs enjoy this distinction. Many also ride on the trains on
Sunday, taking advantage of special rates and free time.
Few negroes are willing to work on Sunday afternoon.
Large numbers gather at the depot Sunday afternoon to
see the train and meet any acquaintances. This crowd is
perhaps as characteristic as any to be found. Here are gath
ering large numbers, first in small groups, then in larger
ones. If any were strangers, they are not strangers long.
Most white people waiting for a train sit aside or walk the
platform. The Negro in most cases does just the opposite;
apparently he sees little, while he talks and laughs, at the
same time jesting and mingling freely with his fellows.
Here the negroes will be found in their lighter vein. They
talk freely about everything imaginable. They are dressed
in their most gorgeous apparel ; green and red, with as many
other colors as can be had, mark the dress of those who are
specially " stylish ". Many are dressed neatly and in good
taste, though one may find a young fellow wearing no collar,
but displaying a red tie, nicely tied, about his neck. A de
scription of the finery of the women is scarcely possible.
While the observer watches with interest a group here and
another there, a negro will be seen to approach a group,
and with an air of great importance will say to one of the
number : " Let me see you a minute ". With equal dignity
the other responds and they go aside; with gestures and ex
pressions of apparent great concern they appear to be dis
cussing matters of great import. Presently they return and
enter into the conversation of the group. Now the cry is
made that the train is coming; the climax is reached; the
negroes rush to the cars in which are the colored passen
gers. Those inside scarcely wait for the cars to stop before
53 1 ] THE SOCIAL STATUS OF THE NEGRO
their heads are out of the windows. There is great noise of
many voices; time is short for the stop; the train pulls out
amid shouts, laughter, and good-byes. Then in groups the
negroes stroll to other places ; they call again. They gather
in groups before the evening church service. Some go to
church and remain there until a late hour ; others seek resorts
of a very different kind; in either case they do not return
home until a late hour. Even those who have attended
church instead of going directly home must remain together,
for some time; Monday is an off day. 1
During the week the negroes gather in groups whenever,
and wherever opportunity presents. They meet at night in
small groups and larger ones, at home or at an agreed meet
ing place, at church or lodge or at the social gathering.
They love to attend all picnics and all-day services; they
especially like the larger gatherings and " big days ", it
matters little what may be the object of the meetings, they
are proverbial for their good attendance. They not infre
quently get into serious trouble at these gatherings, where
personal difficulties often arise. 2 In addition to such gath-
1 The negroes often fail to appear for work on Monday morning;
many make it a rule not to work on Saturday afternoon or Monday
morning. The most provoking feature, however, is the fact that the
negroes get to work at a late hour on Monday; this makes the
domestic situation somewhat more difficult.
2 Three special exercises were to be observed at a negro church
just outside a town; these were to extend through the greater part of
the day being on the third Sunday of May, June, and July respectively.
On the day of the first two men became involved in a fight with the
result that one of them was badly cut with a knife; on the second
occasion three men became involved in a difficulty (the trouble being
a dispute about a woman) two of whom were shot, but not seriously
injured; on the third Sunday one negro was killed and another shot.
Every negro on the grounds fled and the body of the dead man was
left to be taken up by others ; the occurrence caused great excitement
in the town among the negroes. This is but typical wherever negroes
meet.
228 SOCIAL AND MENTAL TRAITS OF THE NEGRO [532
erings the negroes " have somewhere to go " practically
every night ; it is generally accepted that young negroes are
seldom at home in the evening except there be visitors. 1
The social gatherings and entertainments fall into two
general divisions: those which are held under the auspices
of the church, and those which are not. In the first class
are* the numerous " socials " held for church benefits and
charitable purposes. Among these may be mentioned box
suppers, open-door suppers, banquets, feasts, torch-light pro
cessions and receptions. The methods of entertainment and
collecting of fees do not differ materially. A short descrip
tion of some of their church entertainments will suffice.
The torch-light procession and supper is more elaborate
than the average social : A starting place is fixed ; a bon
fire is built and each person secures a torch of some kind
which is lighted before the procession starts. There is some
delay around the bon-fire and much fun indulged in. When
all is in readiness the torches are lighted and the procession
moves toward the church where the supper is to be had.
While they advance in line some sing, others talk, and those
who have brought their stringed instruments, render music.
Such a procession presents an interesting spectacle. When
the church is reached the torches are put aside and all who
come forward with the admission fee prepare to enter; such
a fee is usually fifteen and twenty-five cents. Inside the
church are baskets of food prepared by the women ; further
charges are not made. While eating these provisions, the
1 Frequently young negroes do not return home at night nor do their
parents have any idea as to their whereabouts. This is not confined
however, to the younger fellows; the husband often goes off to a
frolic and does not return for some time. On one occasion when
a negro man had failed to report to his work, the "white lady" who
employed him, sent down to his cottage to know if he was sick. The
wife of the negro responded : " Huh, I don t know where he is ; I can t
keep up wid my ole man ; I guess he ain t dead."
533] THE SOCIAL STATUS OF THE NEGRO 2 2Q
negroes entertain themselves in various ways; they talk and
laugh, ask and answer conundrums and riddles, have various
jokes and amusements, together with music, and sometimes
the graphophone. The supper lasts until eleven or twelve
o clock. The " banquet " is very similar to the torch-light
supper except that the procession is omitted; so with the
" box supper ". The " feast " is conducted on a slightly
different plan: The women prepare baskets as before; in
this case there is no charge for admission. Ea,ch woman
selects a man who is to buy her basket; for this he pays
twenty-five or fifty cents. 1 Those who do not buy are called
" beggars " and are served promiscuously. On such occa
sions the church is supposed to be decorated; it is after
social intercourse that the refreshments are brought out.
In each community there are many such socials during the
year, each church, as a rule, holding from five to twelve. 2
Besides the church entertainments others are given by in
dividuals. Concerts, banquets, " at home " parties, moon
light picnics, dances, and various socials are frequent. At
the home parties, they " joke, laugh, stroll, return, sing and
dance " until late in the night. The description of one of
these dances would be repulsive. The negroes have " good
1 Among the negroes " the ladies " are nowhere more important than
in the church work ; the men take pride in the work done by them.
On such occasions as have been described these women preside with
much grace and pleasing manner, as they are seen by the " gentlemen."
The men and boys make special efforts to attend the suppers and buy
from the women. The youngsters feel that they are in desperate
straits if the time for the social finds them without the necessary
money. " Please, Mister John, jes let me have a quarter, jes dis
one time an I sho will work jes long as you wants me; I jes got
to have it ; my woman s over to de church an I ain t got nothin to buy
a box."
2 Several churches reported from twelve to eighteen church socials
of various kinds during the year.
230 SOCIAL AND MENTAL TRAITS OF THE NEGRO [534
times " on such occasions and will go a long distance to at
tend. The whole trend of the dance is toward physical
excitation; they are without order and the influence is totally
bad. 1 Many home parties are arranged by individuals
(mostly men) who expect to make a profit selling ice cream,
lunches or lemonade among their friends whom they have
called in. The negroes appear to enjoy all such entertain
ments, and the manager is looked upon as a kind of a hero.
It is true, however, that such a social may end in a free-for-
all fight, caused by some fellow stealing a dainty, or by
other trifling matters. In such cases the manager not only
loses, but is held responsible for the entire disturbance.
Not infrequently he sells whiskey on such an occasion.
Many of the capital crimes committed by the negroes among
themselves are committed at these gatherings. The town
negro loves to go to the " country " to the dance or picnic,
where he again almost invariably gets into some mischief
in conflict with his rural brother.
Beside the above-mentioned ways of social enjoyment, the
Negro has various means of satisfying his social wants.
The church services, the funeral services, lodge meetings
and women s societies, conventions and other phases of
church and lodge life play an important part. The Negro
1 The dance among the present-day negroes lacks the decorum and
decency of the old time dances given by the darkies; whatever of
decency might belong to it is taken away by its coarseness. Further,
young boys often say that they have learned the most vulgar songs
at a dance and "they sho wus havin a good time."
2 The town negro enjoys going to the country for several reasons.
He has somewhere to go and receives special gratification in having
gone to something away from his home ; he believes that " they have
good times in the country"; he is shown much deference by the
"womens" in the country. He thus feels himself distinguished and
consequently is overbearing in his manner; this offends the country
negro who often calls him to account. Town negroes also fight
among themselves at the country entertainment.
535] THE SOCIAL STATUS OF THE NEGRO 231
appears never to tire of music and where concerts or min
strels appear they love to attend and will make determined
efforts to obtain money for this purpose. Similar efforts
are made to go on railroad excursions. Great numbers of
negroes take advantage of special excursions and few occa
sions are looked forward to with more general anticipation.
On these trips the Negro gets some of his knowledge of
persons and things; and much of his grace and affability.
Here, too, there is much of strife and disorder, perhaps no
where more so. No one can completely appreciate the Negro
until he has seen him on such a trip. The Negro enjoys
most games ; perhaps " marbles " is the favorite with the
young fellows ; in base-ball season they play this game when
there is no conflict with other plans. The well-known and
proverbial " shootin craps " seems to appeal irresistibly to
the average negro*, and he seeks every occasion to enjoy this
pastime, though it leads to many arrests. In all these gath
erings, whether it be at home with a small number of friends,
picking the guitar, or " shootin craps ", or at church, or
at a grand " literary social ", the Negro is seemingly ob
livious of fatigue, and prolongs his pleasures to undue hours
of the night, heedless of the weather or health conditions, or
the duties of the morrow.
While the Negro is losing much of his cheerfulness his
song, nevertheless, reveals much of the real negro self in
his freer moods. Perhaps he is very much less disposed to
sing while at work; he is more inclined to silence and mor-
oseness. The Negro, notwithstanding, has more songs of
the secular kind than he had in former days. The love of
song and music is still characteristic. His songs are of a
different kind, and since they are more representative of his
life, they are thus sung more within the race and at social
gatherings. The Negro has a song for every occasion; yet
the song is adapted to all groups. It may well be said that
232 SOCIAL AND MENTAL TRAITS OF THE NEGRO [536
the Negro sings on all occasions; it is but natural that the
song should become the Negro s song, and that he should
sing it in as many ways and on as many occasions as there
are different scenes in his life. Wherever the negro is seen
he may be heard singing, chanting, humming, or whistling
a tune at some stage of his activity. In the morning the
first sound that one hears along with the birds is the clear
tone of the negro s tune. The laborers sing and whistle as
they go to their work and when they return from it. The
children sometimes sing continuously for hours, the matter
of song being an unconscious accompaniment to their mo
tions. Loafers and vagrants sing as they wander from place
to place or while they tarry for a while in each locality.
Women sing while working at home or while tending the
children ; they sing while they wash and iron or cook for the
whites. There is satisfaction in song and it harmonizes the
surroundings. " Comrades " in rags and dirty overalls
grin and sing their arguments to prove that they are " musi
cal coons ". The deliberation of a puzzled moment is often
relieved by the singing of a simple song, and mischief, mean
ness, or impulse becomes an enacted fact. The dusky group
of boys vie with each other in knowing and singing the
" moest " songs ; " cause I m a nigger don t cut no figger ",
sings one to the accompaniment of his feet, then turns with
brag to " Who s a nigger ? I knows all de new song, my
self." Pleasant circumstances evoke the best environment
for song; sensuous pleasures prepare the feeling for re
sponse. One need not mention the scenes O f the half-drunk
negroes with their unlimited supply of songs and their
equally persistent efforts to render them over and over again.
The Negro is o<ften at his best while eating a good meal set
out before him with plenty of time and no restraint ; he sings
" grace " to his dinner with consumate skill. The crowd
of darkies treated to all the watermelons that they can eat
537] THE SOCIAL STATUS OF THE NEGRO 233
are jolly good " songsters " after they have indulged freely
in a face-washing and rine battle. " Music physicianers ",
" musicianers " and " songsters " add much to the total
of negro gayety and satisfaction. From the crap game
of the youngsters to that of the idlers and profes
sionals ; from the rounders and loafers to the roust
abouts at play and at work; from the negro cabin tp the
docks, the song of the Negro may be heard in its char
acteristic measures. Thanksgiving and Christmas, dance
and frolic, corn-shucking and log-rolling, with the various
other activities of work bring forth songs of all kinds.
Uncle and auntie, Dinky and Titsy, Fess and Cornelius, and
the sundry horde of happy darkies swell the total of song
and chorus. 1
It will thus be seen that the Negro is very much occupied
in a social way. But to point out a social standard by which
he is governed is a difficult thing to do. Certainly there
is great need of social conventions by which they shall gov
ern their conduct. Little accurate information is to be had
in reference to the number of divorces among any large
number of negroes ; so far as has been ascertained, there
are comparatively few formal divorces. There are many
cases of separation of husband and wife, sometimes perma
nent, generally only for the time being. The negroes in
their social life are, for the most part, careless in action and
boisterous in their conversation. They are coarse and sens
ual in their association. The average young negro does
not know what it is to think seriously about better things,
1 Such a reference to the Negro s songs only suggests the part which
song plays in his pleasures. For further reference, see the songs and
interpretations in the volume on Negro Folk Song and Folk-Thought
to which reference has been made in the preface. See also " Re
ligious Folk- Songs of the Southern Negroes " in The American
Journal of Religious Psychology and Education, vol. iii, pp. 265-365.
234 SOCIAL AND MENTAL TRAITS OF THE NEGRO [538
and the average group never discusses for any length of time
at their chance meetings anything of serious import. Their
lives are spent in emptiness. There is in the negro commu
nity life little of the spirit of self-sacrifice for another s
good or for the establishment of a better unit of society.
So, ^oo, the social affections, benevolence, conscientiousness,
and ambition appear to be almost wholly lacking in the
Negro in the present society of the negroes in the South.
It remains to note further the attitude of youth to old
age, and to call attention to the Negro s ideas of caste. The
attitude of their young people toward the older ones is a good
test for the possibilities of any people. The degrees of re
spect for women, children and age is a standard measure
of the better social nature. Much has been observed con
cerning the lack of these qualities in many of the negroes..
Perhaps their carelessness, thoughtlessness and ignorance
have never reached the stage of a lack of respect for women
and children; but in the case of the young men, there is
much positive haughtiness and scorn of advice from the
older generation. It may be well to quote one of their num
ber, a teacher of thirty, who knows conditions well, and
states them impartially and conservatively :
I said that the relation between the old men and the young
men was not always pleasing. For there exists a rivalry
among them for supremacy, and in nine cases out of ten if the
young man is rated as an educated man, he succeeds. Our
young men do not put much stress on the experience of the
older men. The old men must use what the young men call
" good English." Failing in this, he brings reproach upon his
head. He is criticised in his words and gestures, and his
words are looked after so carefully that whatever he might
say is lost and he falls into the pit prepared for him by the
younger men. There does not exist between the fathers and
sons of the negro race that paternal relation which should
539 ] THE SOCIAL STATUS OF THE NEGRO 235
exist. The son is a terror to the family. He wears finery
and his clothes are of the latest style. He takes in all the
gatherings, and sleeps while the father feeds the stock or
attends to other work. This ought not so to be. However,
there are some young men of color who are beneficial to the
race and loyal to their family, and a blessing to the com
munity in which they live, dispensing lasting good wherever
they go. It is enough to say that open rupture and/ race
riots have often been averted by the conservatism of the
old men of the Anglo-Saxon, and Afro-American races.
Woman occupies an important place among the negroes.
Among the better class of negroes many flattering things
are said of their women. In general, it must be said that
the Negro holds woman in high esteem, according to his
own standards. Negro men give of their money freely to
the support of their women; negro women are recognized
good workers and providers. It is true, however, that the
negro woman does not have exacting requirements to meet
in her standards of living. The attitude toward woman
seems to be a matter of fact one governed by the general
principles and conditions already described. " Woman ",
" sweetheart ", " honey ", " honey-babe ", " babe ", " girl "
are all more or less synonomous with the object of physical
affection. The worst comment of the negroes upon their
women is the fact that they are not expected always to be
faithful and that they are often considered unclean. Still
they are more unmoral than immoral, and the general status
of negro women and their place in the total of negro life are
not inconsistent with the whole situation of negro environ
ment and character. 1
Among the negroes there are many petty jealousies and
rivalries. Envy runs riot when there is opportunity for ex-
1 See op. cit., Chapters III, IV, for ideas of negro women.
236 SOCIAL AND MENTAL TRAITS OF THE NEGRO [540
citement. Such jealousy manifests itself in the love affairs
between man and woman. It is strong in both sexes and
among the men it causes many fights and much crime, while
among the women, it is more marked and leads to many
quarrels and personal encounters. It is further manifest in
the "attitude of the less prosperous and less fortunate toward
those who are more successful. It shows itself in church
and school and hinders permanent results to a marked de
gree. It is manifested in a slightly different way by those
who laud their superior advantages and attractiveness over
those whom they believe to be their inferiors. This last
type of rivalry when developed to a greater degree becomes
social prejudice. Many people may be surprised to know
that even in some small communities social prejudice exists
among the negroes. Many negroes think the whites guilty
of a great wrong because they do not consider the negro
a social equal ; yet they themselves pretend to be very much
offended if they are asked to associate with certain negroes
who are pure blacks. 1 However, when opportunity is of
fered for association, individual with individual, they accept
it without hesitation, not to raise up the lower, but to de
grade both classes. In the smaller communities individuals
do not hesitate to associate with individuals, but they do not
wish to be considered in the same class. One of the leading
negro preachers recently said at a conference held in the in
terest of better homes and home life, after he had urged his
hearers to visit one another : " To this some will put in ob
jection : Will not these people presume upon our social
reserve? Will not the higher class be dragged down by the
lower? To the first of these I would say that there is not
the least danger of the plainest people mistaking our kindly
1 The basis of such distinctions seems to be ideas of caste rather
than prejudice.
5 4l] THE SOCIAL STATUS OF THE NEGRO 237
interest for an invitation to our private social functions."
Such feelings of social superiority are often pronounced
and are manifested in many amusing ways. Along with the
consideration of this phase of negro life, it will be well for
the negro leaders to consider a more important duty. Un
less they are willing to struggle upward; unless they are
willing to recognize purity of family life and race pride, and
unless they are willing to put off much of the superfluous
and superficial notions of their social life and practices, the
results may well be considered doubtful. For what service
does a negro who feels no pride in his race render in the
economic bettering of his society, or in the development of
those permanent and lasting qualities which are useful to
a race? It is refreshing to hear many leading negroes at
recent church, fraternal, and business associations, speak out
for race pride and a determination to strive for the upbuild
ing of their race. They should begin with present advan
tages and continue to the utmost; such men will establish
worth and recognition along the proper lines.
CHAPTER VII
THE EMOTIONS OF THE NEGRO AND THEIR RELATION TO
CONDUCT x
IT has been assumed generally that the Negro in America
is of a highly emotional nature. Before and since the war
he has been represented as the exponent of certain kinds of
feelings and of the emotional nature. Many writers have
emphasized various forms of his emotions and have de
scribed the feelings of the black folks with no little skill.
The sadder strains have been emphasized and undue em
phasis has been placed upon the expression of the emotions
as a psychical influence. Likewise it had been generally as
sumed that such emotions were the results of a condition of
slavery and of habits of life common to the negroes in
America. Little thought has been given to the Negro s in
heritance and to the study of his physiological and psycho
logical qualities, as such. Scientific students, too, have as
sumed that the Negro was differentiated by a distinctive
1 This chapter is offered only as a general suggestive outline of a
study of the Negro s emotions in which the evidences taken from
the Negro s private and social life were given to illustrate the con
clusion here summarized. The greater part of this concrete and
specific evidence it has been necessary to omit in order to bring the
chapter within the scope of this work. Besides, the statements here
made are only tentative pending the final results of experimental
studies. However, the facts herein presented may be correlated with
the foregoing chapters and with the final chapter and in this way
much of the Negro s general status and conduct may be better under
stood.
238 [542
UNIVERSITY i
OF
EMOTIONS OF THE NEGRO 239
emotional development. It thus becomes necessary to en
quire into the exact nature of the Negro s emotions and their
causal relation to his society. Is it true that material for the
study of the primitive emotions is abundant in the feeling
processes of the negroes ? Is it possible to deny that in the
Negro s emotional states may be found intermediate stages
of development, the understanding of which will be most
valuable in the study of individual and social conduct V
The question which has been raised may be emphasized
further by the statement that the primitive emotions pre
dominate to a marked degree among the negroes. Fur
thermore, they are largely physiological with little objective
content. The Negro reveals himself a mass of physiological
reactions and reflexes. His whole being is volatile, without
continuous or stable form, easily disturbed, as easily quieted.
With all this there is yet a persistency and intensity devel
oped by the constant flow of emotional currents along the
tracts of least resistance. With the passing of the immediate
stimulus, therefore, the emotion is likely to cease; likewise
the feeling lasts only while the process of immediate stimula
tion and reaction is going on. A strong physical organism
with powerful sensuous capacity thus gives the Negro a rich
emotional nature, which together with habituation and
facility, with little inhibition save that of conflicting emo
tions, renders him pre-eminently subject to the feeling states.
Add to this the fact that the Negro is unable to attend in-
tellectualy to other things when the feelings are aroused and
the result may be understood.
In order to develop this viewpoint it is necessary to ex
amine the primitive emotions most prevalent among the
negroes. The way will then be open for a statement of
general conclusions, the nature of which, for brevity and
clearness, has already been indicated in the preceding para
graph. First, the characteristics of fear may be noted.
240 SOCIAL AND MENTAL TRAITS OF THE NEGRO [544
Among the negroes forms of fear are less definitely marked,
less concrete and specific than among the whites, so far as
the general manifestations and expressions go. Fear is
most common as a feeling apart from individual experi
ence. A fear-impulse apparently influences and determines
to a large degree all forms of fear, so that there is a con
tinuous sub-feeling of fear among the common mass of
negroes. It thus happens that fear is easily excited and
the Negro is ready to run at any surprising or suspicious
turn of affairs. He feels a latent expectation that some
thing may disturb his easy-going life so that what appears
to be a feeling of guilt is quickly aroused into a feeling of
fear, which in turn intensifies the former feeling. In every
day life this has developed in the Negro into a feeling that
he may at least be guilty of something either now, in the
past or in the future. This feeling, too, often reveals the
secret doings of the negroes who would not otherwise be
suspected. It is manifest in many ways and on many occa
sions both by individuals and by crowds of negroes in times
of excitement. Such a state of fear leads the negroes to
do many unnecessary and ridiculous things. In a number
of experiments made by superintendents of farm and camp
labor it has been found most expedient to first insure the
negroes against all forms of fear from officers and from
professional negro gamblers.
The Negro is afraid of all officers of the law to a ridicul
ous extent. It is a proverbial fear, a matter for fun and
ribaldry when no danger is near, a matter of extreme ex
citement when there is immediate possibility of a visit from
such officers. This has given rise to a common habit
among many negroes of continuous migration from one
locality to another. In such experiences the negro makes
a good fugitive. The records of officers and private ob
servers is full of rich illustrations. Likewise the Negro
545 ] EMOTIONS OF THE NEGRO 241
feels fear toward those persons to whom he has failed to
keep a promise, from whom he has stolen small things or
to whom he owes something. His attitude toward such
persons is one of adept slyness until he is brought face to
face with the object of fear, when he is seized with what,
for the moment, approaches terror. While fear is thus
present the negro is active in the doing of what he believes
is demanded. Again, the average negro is afraid of all
suspicious persons, of strangers, of negroes who have rep
utations of notoriety. His doors are barricaded at night
and many precautions are taken as a result of immediate
suggestion. When no cause for fear is evident he goes to
the other extreme. When in excitement from fear the
Negro is without control, he sees all sorts of images and
hears all sorts of sounds.
Much of the Negro s fear may be explained by heredity,
through habituation and superstition. He fears super
stitious objects, conjurers and magic workers. He fears
thunder and lightning, changes of the weather, eclipses,
explosions and such experiences as indicate the mysterious,
to a marked degree. A similar feeling of fear is mani
fested toward God, the devil, heaven, hell, which assumes
various forms. Morbid fears are common and sometimes
continuous, such as the fear of death and the dead, the fear
of not being buried and various imaginary fears.
The second stage of fear, that based upon individual ex
perience and emotional memory, is less marked than the
first. Perhaps the Negro s vivid-vague imagination ac
counts for much of the fear-state in general. It also ap
parently accounts for the intensity of the more concrete
forms of fear that are immediate. The Negro is very
much afraid of death, yet he has little fear of incurring
death by the riding of rods, climbing to dangerous heights
and other feats of daring, unless he is reminded that such
242 SOCIAL AND MENTAL TRAITS OF THE NEGRO [546
an outcome is likely. That is, the Negro may become fear
less when the self-feeling gives him joy in doing the dan
gerous. Again, the Negro does not fear ill-health until
it has brought him to the contemplation of death. It is
thus difficult to state clearly special forms of fear as they
may be seen among the negroes. The Negro is afraid
of certain animals; he fears the dog, the black cat, bulls,
wild animals to an extreme degree. Negroes are much
afraid of pistols, knives and weapons in general when in
the possession of others. The Negro shows little cour
age in trying circumstances. The fear manifested in the
crowd, the panic or riot is not unlike that of the individual
much intensified. It appears without bounds.
The manifestations of fear and its physical signs are
several according to the intensity of the fear. With fear
of the first stage the attitude is one of restlessness, uneasi
ness, and in the case of more intense fright, terror, while
a sneakish, roguish expression is characteristic of the less
intense fear of being detected by someone. The furtive
shifting of the eye constitutes the most noticeable expres
sion. When the fear of the second stage is only moderate
the muscles are tense, eyes roll with much of the whites
showing, and a general state of restlessness and uneasiness,
shows him ready to run. When such a fear becomes in
tense there is greater tension of the muscles, the white of
the eye shows more, with eye apparently almost protruding,
excitement and terror, begging, pleading, dancing, hiding,
running, striking wildly follow.
Like fear, anger is easily excited in the negro, revealing
a powerful impulse which but needs to be set off by the
proper stimulus. When once excited it is generally un
controllable but is easily forgotten when once it has passed.
The great majority of examples where anger has been ob
served belong in the one class of animal passion, mo-
EMOTIONS OF THE NEGRO
243
mentarily excited. Righteous anger and indignation
caused by a series of long-standing events, is seldom noticed.
In those instances where anger of longer standing has been
found, it is often the outward expression of a perverted
notion, which has for its end personal satisfaction in the
gratification of the animal impulse. The fundamental
causes of anger in the negro seem to arise from inherited
impulses and the accidental causes which give direction to
outbursts of anger are good indications of the state of
character development to which the individuals have come.
Anger in its epileptic form is coming to assume a more
complete state in the form of dementia. It is seen in its
simplest form in the case of negro women fighting and
quarreling. It rarely takes the form of suicide, the near
est approach being the infliction of bodily pain or threats
of violence because a personal whim is not granted. Per
haps anger never approaches acute mania, though the mani
festations in quarrels and tights appear to be of such a
nature.
Anger is found in its most violent form among negro
women in their quarrels and fights, if appearances are to
be relied upon. These negroes show absolutely no re
straint. No adequate description of them can be given.
At once ridiculous and pathetic, they stand in a class of
their own. Torrents of the most violent abuse imaginable,
words coined and used for the occasion, cursings and every
form of profanity these are the prelude. Threats are
more common than actions and the usual conviction can
be only for disturbing the peace or for assault and battery.
However, knives and razors are not infrequently brought
into play and slight wounds are often the outcome; some
times more serious ones are inflicted. During excitement
of this kind such negroes are raving amazons, as it were,
apparently beyond control, growing madder and madder
244 SOCIAL AND MENTAL TRAITS OF THE NEGRO [548
each moment, eyes rolling, lips protruding, feet stamping,
pawing, gesticulating with the usual accompaniments of
anger. This frenzied madness, containing also a large
degree of pleasurable feeling, seems beyond control to all
powers of the negro community. While the positive knowl-
e dge of a fine and imprisonment has little or no restraining
power, it has been learned that the fury can quickly be
checked by eliminating the pleasurable element. 1 With the
men the manifestations are less violent and are more easily
subjected to control, inasmuch as they are more open to
restraining influences. Their anger, however, results in
more harmful results, and homicides are very frequent.
Anger in the Negro seems to summon a wild and inex
pressible desire and a blind instinct to destroy, and if the
conditions are favorable, the destruction follows. The great
majority of capital crimes committed by the negroes occur
in this way. In many cases the desperate character sud
denly becomes a wild and frantic maniac killing every one
within his power. While such a condition is doubtless much
dependent upon former broodings and plans to injure others,
the coming of a posse unexpectedly, for instance, turns the
full force of the negro s passion loose, and undoubtedly the
ruling passion is anger. A number of instances have been
noted in which the angered negro has bitten off an ear or
finger and even the nose of his victim.
1 One who had almost despaired of having peace and effective work
among his laborers, because of the constant quarreling and fighting
of some of the negro women on the place, decided to try a new plan.
To each of two negro women whom he had tried in vain to quiet
even to a reasonable degree, when it looked as if they would tear
each other to pieces the very next moment, he gave a large butcher
knife and pistol (which was empty), after the negroes had been tied
together with a cord so that they could not separate more than a
few feet. He then told them to " go for each other " and settle the
matter and do it quickly. And there was immediate peace.
EMOTIONS OF THE NEGRO 245
The Negro, however, sometimes plans to injure those
who are the object of his anger, and if he has all the ad
vantage on his side, he will provoke occasion to give vent
to his feelings. But such a feeling is of short duration.
Sometimes the Negro is very determined in his purpose to
wreak vengeance, and for a time goes quietly about his
plans, but he rarely persists; rather his fury is abated and
soon forgotten. Such is the general quality of the aftger
commonly found among the negroes. There is observed
too a milder form of anger caused by wounded feelings
or disappointment. This is rarely expressed in action,
more generally in the everyday language of abuse so com
mon among the negroes. Threats made against the of
fending party to others and made in a bragging monologue,
appear to give great satisfaction. Some negroes, however,
are willing to back up their words by deeds. When thor
oughly angry the Negro is irresponsible and apparently
void of human feelings or sympathy. In the crowd it not
infrequently happens that the individual will work himself
into a frenzy, beginning with simple boasts and threats,
reinforced by a weapon and what he feels is admiration
from the crowd. Intoxicants have such an effect upon the
Negro s conduct. Such a tendency and facility for violent
explosions renders the group of negroes peculiarly liable to
crime and their society unsocial.
The accidental causes which arouse the Negro s anger
are found in circumstances such as have been indicated
and in sudden physical stimuli. The Negro is easily an
gered by those whom he thinks his inferiors. He is easily
angered by members of his own race and is easily pro
voked when no other emotion is felt to conflict or when
fear or jealousy combine. Many young negroes manifest
an ugly attitude toward white children and apparently show
anger toward them. But the Negro more rarely becomes
246 SOCIAL AND MENTAL TRAITS OF THE NEGRO [550
angry at the white man s abuse; he rather submits, and
his matter-of-fact yielding takes away the possibility of a
momentary excitement of anger, while his spirit of sullen-
ness afterwards hardly goes so far as anger. He is char
acterized by the lack of vindictiveness so far as thought or
feeling take the form O f action. There is, then, in the typi
cal negro little of the intellectual anger intermingled with
the emotional, as compared with other forms of anger and
with the same emotion among the whites.
A further analysis of the negro s anger indicates that a
very great part has its origin in jealousy over persons.
This is not only true of the women, who fight and quarrel
because of jealousy and envy, but it is also true of the men,
and it would appear that at least eighty per cent of the
fights and personal encounters among the negroes are or
dinarily caused by the woman in the case. And just as
jealousy leads to intensity of the animal passion peculiarly
in the case of the negroes, so with this emotion go laughter,
shrieking, singing and various expressions of wanton
recklessness and morbid pleasure in the pouring-out of the
animal passion. The vocabulary used to give expression
to feelings, the probable reflex origin of his anger, possibili
ties of restraint in training, in reflection, in the presence of
witnesses, and what the treatment should be, will furnish
interesting phases of the subject in connection with the
general interpretation of the Negro s status.
Again, in the case of sympathy and the tender emotion,
the nature of the feelings indicates that they are more
hereditary than intellectual development. Or perhaps such
emotions have developed only incompletely, and the more
intellectual as well as the spontaneous expressions of real
sympathy are governed much by feeling in general or by
the special forms of sensations. Fear and self-feeling ap
pear to completely overshadow what might otherwise de-
55 1 ] EMOTIONS OF THE NEGRO 247
velop into real sympathy. But where there is no restraint,
and the sympathy conflicts with no personal interest or un
pleasant effort, the physiological form of the emotion is
clearly seen. Such is spontaneous sympathy of the negroes
for each other and for an occasion in their public meetings.
At church they are in sympathy with every word and motion
of the preacher, and they are in sympathy with each other s
movements. They sanction what the preacher has to say,
whether they understand it or not, and their exclamations
of assent include many regular forms of " amens." They
nod, bow, their bodies sway to and fro according to the
stage of the sermon, until yielding to the impulse there is a
perfect harmony of bodily rhythm and a perfect rhythm of
sympathetic feeling. So too, when the white man speaks to
the negroes, they assume from the beginning the attitude of
approval and there is a distinct evidence of sympathy. So it
is in most of the meetings if no personal interest is chal
lenged, and many negroes have been seen to nod their as
sent weakly to everything a whiteman was saying, though
his total utterance was the abuse of the Negro in his political
aspirings. Under the influence of music and dancing the
Negro has little control over his body and feet, and when
one foot has begun to " pat " and beat time, it would in
deed be an interesting problem to prevent others from
joining in. An unconscious and sympathetic movement
corresponds to each wave of rhythm in the music and to the
movement of the fiddler. And one has yet to see the negro
" music physicianer " picking his banjo with his feet still.
Again the Negro easily adapts himself to various circum
stances and a part of his imitation may be explained by
noting the original element of sympathy that exists. The
Negro often seems ill at ease unless he is able to conduct
himself as those about him, and in a way feels ill-adjusted
unless he can perform an action exactly as he knows it
248 SOCIAL AND MENTAL TRAITS OF THE NEGRO [552
should be done; on the other hand thoughts of himself and
sympathy for his own hard time, not infrequently transcend
the former feeling. Negroes are usually in sympathy with
those for whom they work, if they work in harmony, and
conimonly speak of the work and property as " ours ", and
laud the superiority of their boss s methods to any other,
thus showing a bit of sympathy along with the self-feeling.
The sympathy may be one of fears. Negroes when
panic-stricken, are easily thrown into tumult, and all are very
likely to follow the prevailing opinion of the leader, or the
first impression most generally becomes current. Excite
ment spreads more rapidly among them than among the
whites. A report of a crime, death, or sensational thing,
and especially if it is of racial interest, appears to travel
almost twice as fast as among the whites. The negroes
form a medium unsurpassed for the transmission of news,
and the lack of resistance is due partly to the sympathy
feeling. So in superstitions, a single report with little
foundation soon becomes a common belief. And the fear
or belief thus quickly and easily fixed in the Negro s mind,
can be removed only with the greatest difficulty. The
sympathetic emotion is nowhere more prominent than in the
tendency of the negroes to protect their criminals and
furnish information to those who are fugitives. Race
feeling against the white man, whether in the negative sense
or the positive aspect, is partly one of fellow-sympathy.
Out of this grows the society or clannish spirit of the more
recent negro, and the secretive nature of the Negro is ex
plained to a large degree by the same principle. The sum
of it all may be seen in the various societies, unions, and
orders and whatever appeals to the gregarious instinct, and
out of these grows the increased race agitation. With them
comes much that will build up the race within itself, and
also many perverted notions and much wasted energy. No-
EMOTIONS OF THE NEGRO 249
where could the sympathetic feeling be analyzed better than
in this phase. Again the Negro sympathizes much with
his own poor, down-trodden self and often broods into sul-
lenness and gloom over seeming injustices. Such is a racial
sympathy. It is not observed the one toward the other.
For in their societies they quarrel and dispute over the ma
jority of measures that come before them, and personal
prominence in the management of such affairs plays an im
portant part; envy and strife are everywhere. The crim
inal records and the testimony of many lawyers, indicate
that a very large per cent of the negroes convicted for
smaller crimes have been reported by other negroes who wish
thereby to repay a grudge of short standing. It has been a
common criticism of the negroes that they will not work to
gether in harmony long enough to accomplish a work of
lasting worth, and there is much to substantiate the state
ment. Again it is the overshadowing self-feeling and in
terest that takes away the probability of sympathy.
Some evidences of the higher forms of sympathy may be
seen in the working of the fraternal societies in ministering
to the sick, the widows and the orphans, and in paying off
benefits. While the obligation of the society upon its mem
bers seems in every case to be the direct cause of the service,
sympathy often grows out of the deed, and the members of
such societies grow enthusiastic in their advocacy of the
cause, giving these deeds of service as evidence. So it hap
pens that the leaders of the various societies have come to
feel, in addition to the personal gratification of succeeding
in rivalry, an eager interest in their work. Much of the
formal sympathy among the negroes may be observed in
their prayers, for the preacher, the " sisters " and the
" brethren ", the " sinner " and the " dancers ". The prayer
is uttered with apparent feeling and it may be that a result
ant state of sympathy is produced. Again, there is apparent
250 SOCIAL AND MENTAL TRAITS OF THE NEGRO [554
sympathy among the negroes for whites whom they have
known for some time, or for those who have befriended
them. In a somewhat listless way they show sympathy for
their suffering; they come and inquire about those who are
sick, and when one dies they ask to be permitted to go to the
funeral and to look upon the face of the dead. This is the
case with the older darkies for their masters or the family
of former masters, and it is often so with the children of the
old slaves who have remained near the children of the former
slave owner. It is indeed an impressive scene to see these
negroes with bared heads following the procession of the
funeral of a white friend, and after the burial walking
around listlessly; or if a white friend is ill, to see them
coming and going at intervals or standing around the
premises in silence. It is a scene which Southern whites
are loath to give up, a sympathy which they love. Negroes
often manifest marked sympathy for children in their plans
and play, and miss them when sick. The older negroes
show their sympathy by efforts to administer to the com
fort of their little friends. The younger negroes with less
experience seem utterly at a loss. As a people they are very
sympathetic, governed much of course by their treatment,
since their feelings are easily played upon. A number of
men of broad experience have insisted that in case of sick
ness a servant comparatively new will be most careful and
all-attentive, whereas in a healthy state she might be care
less. Many instances have been noted on the contrary where
they have taken advantage of adverse conditions to demand
more pay and if not granted they have stopped working.
There are, however, many cases oi sympathy and fidelity
that may not be questioned. The negro also apparently
manifests a kind of sympathy at all funerals and burial ser
vices among his own people, both for the ceremony and for
those who are called upon to bury the dead. But in all cases
555] EMOTIONS OF THE NEGRO 251
where the negro shows sympathy there is little outward ex
pression. His face is set, and his eyes have the look of ap
peal, awe and wonderment.
Much remains to be known about the tender emotion of
the Negro. The scenes just mentioned seem to indicate a
feeling or sometimes real affection, blind and vague it may
be, but having the qualities of the tender emotion. The old
love of the slave and his master, the former love of boy com
rades, and the faithfulness of the slave and his children to
the master and his family, will scarcely be surpassed in the
records of many peoples. But if this affection has passed
so quickly, what must have been its nature? Was it the af
fection of servitude and had it only in it the negative self-
feeling ? Among the negroes of the present generation there
is little of this spirit of affection seen and it becomes neces
sary to> inquire into the nature of the tender emotion as it
is found most generally among the negroes of to-day.
While it is doubtful if there is enough evidence to warrant
a full statement concerning the affections of the negroes,
it is apparently based on the gregarious impulse and upon
a passive sympathy rather than upon individual emotions
intellectually developed. The emotion is rarely of long dura
tion. The protective instinct, too, seems to have an im
portant place in the make-up of the tender emotion, and may
be seen in the attitude of the parent in protecting the child
from abuse. The mother will sing to the child in her arm
for an hour or more, and perhaps the very next moment will
abuse it unmercifully, but she will not permit it to be abused
by another. Jealousy resembles affection in its surface mani
festations. On the other hand, filial affection seems to pass
away with the coming of youth, and most negro youngsters
apparently have no love or care for their parents. They
wish rather to be free from parental control and work. Per
haps the majority leave home, many do not return for a
252 SOCIAL AND MENTAL TRAITS OF THE NEGRO [556
long time, many never return, nor do these negroes inform
their parents of their whereabouts. Many of the negro
parents were asked if they knew where their children were.
Few could tell exactly, many had an idea that they were at
such and such a place, still others affirmed that they were at
a certain place some time ago, while many knew nothing of
them. With sometimes a vacant look of sadness in their
eyes, with sometimes a careless manner, they declared that
they did not know where they were. And while one can not
affirm that appearances are true, such a state of affairs
seems to carry with it no special sorrow. The negro mother
rarely mourns for her wandering child, or sits up at night
waiting for his return or thinking of him. The father
shows little care except that of losing a laborer from his
work. They have often been known to attempt to enter suit
against the husband of the daughter in an effort to get her
back for no other reason than for her work. The nature
of the affection of the child for the parents seems to be purely
that of dependence, and when he has outgrown this feeling
the relation between child and parents has changed. Often
when without food or shelter, the negro wanderer longs
for his childhood days with the parents and appeals for pity
as a " po boy long way from home ", " got no whar to lay
my weary head ", or " ain t got a frien in dis worl ". But
when his physical wants have been satisfied, he no longer
thinks of home or parents in general. The Negro has no
loved ones. Numbers were asked for the names of those
whom they considered friends or whom they loved or those
who loved them. The question was put in various ways
with different subjects, but the returns were the same. They
often seemed surprised at the question and answered, some
times at once, sometimes after reflection, that there was no
one, nor did they seem to feel the sadness of the situation.
A few thought that a number of white people were their
557] EMOTIONS OF THE NEGRO
friends. But as a rule the Negro is without friendship
among his own people. Pathetic would seem the life that
is lived in loneliness, nor looks to aught of love for the light
ening of a peculiar labor, nor ever lingers by the light of a
lasting affection. Full many a negro has served faithfully
his day, has come to old age, neglected and forgotten by his
race, destitute. Is it surprising that in his own emotional
way he is thankful that his " time ain t long " or that he
longs to pass over " de ribber " ? So they say, thus they
sing, how shall their feeling be analyzed ?
The negro s infatuation for his sweetheart is yet to be
mentioned, for the lover s life constitutes the greater joy
and consumes the greater part of the young negro s thought,
One could never doubt this after perusing hundreds of their
crude lyrics and love ditties. The nature of this love is dis
cussed fully elsewhere. There is need to mention here the
element of jealousy which, with the quality of physical at
traction and sex-feeling, make up the complete affection.
Negro courtship would indeed be a dull and monotonous
matter were it not for the quarrels and fights, the infidelity
and changeableness of parties on both sides. The negro
lover is often unwilling to be out of the sight of her with
whom he is infatuated, but such is invariably of short dura
tion. The Negro is not constant, and is happy because he
" has woman an sweetheart, too. If woman don t love
me sweetheart do ". Jealousy is the principle means of at
taining desired personal ends.
Self-feeling or the sense of self is strong in the Negro,
and is peculiarly characterized by both its positive form and
its negative form, each in a distinctly marked degree. The
sense of self in its positive form is expressed in the feeling
of importance and manifests itself on various occasions and
in many ways. Perhaps nowhere is it more marked than in
the negro preacher, who stands lord o>f all that comes within
254 SOCIAL AND MENTAL TRAITS OF THE NEGRO [558
his domain. In the pulpit, while preaching and adminis
tering the affairs of church, he assumes and feels that the
destiny of the hour lies in his own importance and his
ability to make his followers feel the same attitude. When
visiting another church or a conference he appears to feel
even more of such a dignity. In the home his lordly airs
and condescending grace and manners approach the perfect
art. He is irresistible, his self-feeling is superb. His ef
forts to evoke admiration are not in vain and he is a uni
versal favorite among the " sisters ". His whole attitude
is one that would have his word the final law and it would
be difficult to find his parallel. So important is he that he
is beyond sin and his self-feeling gives him free and unques
tioned license to do whatever he wishes. Likewise he ex
pects special favors from the white man and assumes that
the assertion that he is a preacher will identify him on all
occasions. It is indeed a rare spectacle to see a hundred or
more of these preachers at their conferences and cpnven-
tions. Dressed in their long coats, and sometimes tall hats,
they vie with each other to look the biggest man. , Some
there are who have traveled in " furrein lands " and can
" speak in seven languages ". They are indeed kings and
lords. The fact cannot be denied that they are a dis
tinguished-looking set and their looks are only surpassed by
their utterances. The same general principle is true of other
negro leaders, officers of the various churches and societies,
and the young " educated " negroes, the latter having
slightly the advantage in the feeling. So with the young
sters who delight in being the " sports " of the town. Watch
one of them ! With his " Sunday clothes on ", his hat
tossed on the back or side of his head, a cigar or cigarette
in his mouth, language is entirely inadequate for his expres
sion and he stalks there the perfect image of human nothing
ness. So, too, the " rounders ", the " eastmans ", and the
559] EMOTIONS OF THE NEGRO 255
" creepers " go from place to place, the favorites of the
women, the envy of the men in general, and the terror of the
country negro. Swaggering and sweeping all before them,
such negroes feel a sense of self that is not measured within
the bounds of wanton recklessness.
The self-feeling is very much in evidence ip the love of
dress as such. Both men and women often value fine clothes
above all else. They sacrifice the actual necessities in the
effort to " dress up ". The boys model after the latest
fashions; the women strive to outshine each other in new
dresses and brilliant colors. Dress and adornment are the
horizon of their vision on a Sunday. Negroes often
work and save their earnings for weeks and months to have
the satisfaction of walking up the aisle in church to con
tribute five to twenty-five cents, though it takes as many
trips to the table as there are coins to be put in. Each
thinks she is the envy of every other one in the congregation.
Love of dress, love of show, and anything which is con
ducive to self-centered feelings, anything to give the im
pression of being above the others, and thus gain attention
these experiences rank among the first of those which
give the Negro the highest pleasure and enjoyment. The
effort to eliminate the kinks of the hair and other racial
features represent another evidence of the self-feeling and
skilful advertisers have learned this well enough to make a
profitable business from the manufacture of various reme
dies.
In children, the self-feeling may be seen in two general
phases. The first is that of proud feeling similar to that
already mentioned. The same markings are in evidence:
boasting and bragging, the abuse of smaller children, sex-
superiority, at home, in school, on the streets, with defiance
for all ordinary conventions. The small boy can whistle a
better tune and much louder than the average white man
256 SOCIAL AND MENTAL TRAITS OF THE NEGRO [560
and his path is the path of conquest, his face wreathed in
the simplicity of impudence. The small negro girl can
make faces at her playmates and assume attitudes of super
iority equal to the task of a comic slave. The small boy s
look of innocence and unconcern while executing or planning
to execute the most intricate plots of mischief would rival
a sleeping Mercury. His commanding presence is good.
His composure and positiveness on most occasions are re
markable. The second form of self-feeling in negro chil
dren is that which they feel when first they recognize that
they are negroes, and are limited to certain bounds. This
has been discussed in Chapter I.
The effort to make felt the self-feeling is seen in numer
ous other ways : the letter-heads and stationery of negro
leaders, teachers and preachers, with sometimes their photo^-
graph and titles of a half-dozen offices inscribed thereon,
the inserting of photographs in all reports where possible.
Witness a single report from a conference which has no less
than seven hundred and sixty-eight individual photographs,
besides others in groups. Their love of committees and
honors, their eagerness to get into print, and the extrava
gance of thei r self-commendation and commendation of one
another is typical. Their list of adjectives is quite extraor
dinary. The self-feeling is seen in the wounded pride of
such negroes when asked to do some little menial task, and
in the insolence of laborers of the sorrier class. It is ex
pressed in a phrase now common among the negroes : " I m
jes good as any white woman " and many others. It is
seen in their love of big words and their efforts to use elo
quent language on all occasions.
The outward markings and physical manifestations of
the positive self-feeling have been indicated: Holding the
head high, stepping high, throwing back the head and
shoulders, strutting, or on the other hand, walking in a
561] EMOTIONS OF THE NEGRO 257
wanton, reckless swagger, and general bumptiousness;
gesticulating, being puffed up with conceit, attempt to at
tract attention bluff in all of its forms. The description
must be left to the master cartoonist. It would seem that
some of the negroes actually look bigger after having made
a journey or having held an " important " position. This
same spirit and satisfaction in self-feeling is manifested in
a larger degree in the rituals, regalia and ceremonies of the
secret societies and in the titles given the leading officers.
Such is indeed a gay procession and few things are enjoyed
more than these processions of celebration or funerals. The
evidence of the positive self-feeling is seen in an almost uni
versal tendency among the negroes to abuse the weak, ne
glect the aged, and to form superficial conceptions of all
social ideals.
It will thus be seen that examples of the positive self-feel
ing are to be found almost wholly among the negroes in their
relations with one another, and that this peculiar sense of
self is a significant characteristic. The negative self-feeling
has been most commonly depicted among the negroes. They
have been known as easily a subject-people, proverbial for
humility and submission. The Negro is still marked by
these traits in his relations to the white man. This feeling
may be seen in his humility and in his mock humility. He is
easily intimidated and submissive, manifests the spirit of
weakness and inferiority. Deference and needless giving
way to the white man, walking on the outside of the street,
tipping the hat and various acts of deference are typical
representations. It is also evident in stealth, sneakishness,
cowardice and the lack of some of the better qualities. These
well-known facts need only to be mentioned. The degree
to which they are being overcome will constitute an inter
esting phase of his development. The saying has been a
common one, and the belief a general one among certain
258 SOCIAL AND MENTAL TRAITS OF THE NEGRO [562
people that the man never lived who could manage and work
negroes successfully without the assistance of profanity.
There is much in the statement, for the negroes are easily
influenced by overbearing and positive conduct. But the
negroes submit almost as easily to injustices done them by
members of their own race who have attained or appear to
have attained some superiority. The unreasonable demands
and actions of the preacher are absurd; the negroes look
upon their so-called learned men with awe and respect. They
yield readily to demands made by negro property-owners,
though unreasonable. They are preyed upon by quack-
doctors and tricksters who assume the part of magicians and
conjurers.
Many careful students of the Negro have asserted that
the only striving which the average negro has is a desire
for social equality with the whites. Many others have
maintained that such a desire is not common. Testimony
from both negroes and white men conflicts. It is not
possible to make an accurate statement concerning such
aspirations. Likewise it is difficult to describe the spirit
ual and philosophical strivings of the Negro. His ideas
are simple and vague, seeking the place O f least resistance
and of most pleasure to be expressed. So far as is expressed
there is little of defmiteness to the Negro s thoughts, but
more of the loose physiological processes, feelings and re
actions. There is little of the pure ego or self-consciousness
in the spiritual sense, so-called. Likewise the Negro s ideas
of God, of the devil, of heaven, of hell, reveal a general
attitude of doubt and fear but with little particular ques
tioning. The Negro sympathizes much with himself as
being one of a down-trodden people ; there is apathetic mor-
oseness but little effort for individual striving. The Negro
loves to talk to himself, to sing to himself and to muse on
many themes. The dramatic feeling is strong and the sense
563] EMOTIONS OF THE NEGRO
of impersonation is developed to a marked degree. Negroes
impersonate with skill and show a marked descriptive power.
Impressions are easily made upon the Negro and many are
permanently retained. The feeling of not being like others
leads to imitation, where it would otherwise be neglected,
and this itself is largely a self-feeling more ttyan a desire
for approval as such. Adaptation as it is commonly found
among the negroes is the self-feeling in its negative form
and positive intent. The strivings of the group are chiefly
for emotional satisfaction and for a recognition by the world
at large.
It has generally been assumed that the Negro is differ
entiated by a distinct sexual development. It is affirmed
that the sex development crowds out the mental growth.
It is affirmed that the period of puberty in boys and girls is
marked by special manifestations of wildness and uncon-
trol. It is true, too, that the practices of the negroes leave
little energy for moral and mental regeneration. Their lives
are filled with that which is most carnal ; their thoughts are
most filthy and their morals are generally beyond descrip
tion. Again, physical developments from childhood are
precocious and the sex life begins at a ridiculously early
period. But granting these truths it is doubtful if there
is sufficient evidence to warrant such a conclusion. The
Negro reveals a strong physical nature; the sex impulse is
naturally predominant. But its manifestations are probably
no more violent and powerful than are the expressions of
other feelings already suggested. The Negro s sensuous
enjoyment of eating and drinking and sleeping, relatively
speaking, are no less marked than his sexual propensities.
Likewise lack of control and extreme manifestations char
acterize the discharge of other impulses. It is true, again,
that the part played by sexual life among the negroes is
large for a people; but to state that the Negro is inherently
260 SOCIAL AND MENTAL TRAITS OF THE NEGRO [564
differentiated and hindered by a sexual development out of
proportion to other physical qualities is quite a different pro
position. But whether the question here raised is answered
in the affirmative or not, it still remains that in the practical
life of the Negro his better impulses are warped and hin
dered by his unreasonable abuse of sexual license. And it
is safe to suggest that the Negro need hope for little develop
ment of his best qualities until he has learned to- regulate
and control his animal impulses.
The continuous expression of various emotions has given
rise to many morbid feelings among the negroes. Such
feelings are expressed in both morbid pleasures and pains.
It is seen in the appetite for various filthy things to> eat, in
the extreme gratification of impulse and in many kinds of
perversion. In his anger the Negro often finds great pleas
ure in laughing, jeering, striking madly about him. Such
is the common boast over a stricken body, the desire to look
upon dead bodies, to attend funerals. Again, the bragging,
handling of knives and pistols, boasting, singing, love of
criminal notoriety, abuse of the weak, hoodlumism, and ex
treme feelings of megalomania are touches of the morbid
pleasure. It is seen again in the expression of sullenness
and moroseness and the new melancholia which is clearly
an affective state O f little sudden or positive development
Morbid pain is less recognized among the negroes ; many ex
treme manifestations of emotion are pain experiences un
recognized. The pleasure-pain impulse is everywhere pre
dominant from the lowest pleasure to the gratification of
religious sentiment.
The two general characteristics, then, of the Negro s
emotional nature are the lack of restraint and the consequent
extreme expression of the feelings. The Negro s emotions,
then, are little more than impulses. The tendency is, in all
manifestations, for the emotion to run its course with little
565] EMOTIONS OF THE NEGRO 2 6l
inhibition, thus giving rise to many violent forms of expres
sion. It thus happens that those feelings which require less
of the physical stimuli are little developed among the
negroes.
The emotional worship of the negroes and their social
group-feelings have been noted in Chapters II arfd III. Men
tion has also been made of the Negro s social self-feeling as
manifested in his love of display, praise and notoriety. All
of the Negro s emotional states are highly intensified by the
crowd; the sympathetic like-response is powerful to sway
the many as one individual. While the Negro is very much
of a social being his social self has not yet revealed clear and
distinct qualities of development. His attention to circum
stances is passive and sensuous; his social self has not de
veloped the love of home and family nor the desire to accu
mulate property. Withal, the Negro has two distinct social
selves, the one he reveals to his own people, the othr he
assumes among the whites, the assumption itself having be
come natural.
CHAPTER VIII
THE NEGRO PROBLEM : AN ESTIMATE OF THE NEGRO
THE story of the Negro, even since he has come to de
note the " Negro Problem," has been an intricate and com
plicated story. His own record, including his privations,
experiences and achievements, is one of more than ordinary
adventure, while the records of controversies, legislations
and discussions concerning the best policies to be adopted
for his welfare present a remarkable series of inconsistencies.
The Negro has contributed much to the industry of the
South at the same time that he has constituted its chief prob
lem. He has contributed much of its happiness and pros
perity and much of its poverty and crime. His story has
been one of happiness and humor and it has been one of
pathos and sorrows. It has had its comedy and farce and it
has produced its tragedy. At times exciting and tense,
involving the passions of both whites and blacks, of the
North and of the South, and seeming to offer little encour
agement for a happy ending, his story has yet never lacked
the quality of hopefulness to those who have seen the deeper
significance of its setting. However, the Negro s story pre
sents a problem for modern civilization at once complex,
compound, and momentous, and leaves it for the present, if
not unsolved, at least continuous.
Speculations, theories and methods of solutions for the
problem have been offered without intermission. It would
be difficult to find a problem which has been the subject of
more conflicting opinions, opposite, extremes and incon-
262 [566
567] THE NEGRO PROBLEM 263
sistencies, and for which so many solutions have been of
fered. Not only have private individuals, editors, authors
and politicians offered their solutions, but distinguished
educators, statesmen and judges have contributed. Sin
cere thinkers biased by prejudice, earnest philanthropists
lacking in judgment, individuals seeking notorie>y and repu
tation, politicians and theorists, together with sane, con
servative thinkers and efficient workers have alike contri
buted to the ridiculous number of solutions proposed.
Policies have been outlined, in the adoption of which lay the
only salvation of the South and the Negro, the rejection of
which would mean the utter desolation of the land or the
annihilation of the Negro. Prophecies and conclusions have
been given with consummate confidence and satisfaction.
Estimates have been based on " conclusive evidence " where
no evidence existed. To realize the full extent of unrea
son involved in the proposed solutions and measures it is
only necessary to read the history of the discussions in gen
eral, the discussions of the problems involved in the mi
gratory movements of the negroes, the discussions con
cerning negro enfranchisement and disfranchisement, negro
education and the political and constitutional history of the
United States from 1840 through the reconstruction period.
Many of the documents setting forth such measures and
policies already appear as curious and entertaining data.
It is true, however, that the Negro has survived them all
with a good degree of vigor and a hopeful future, and
that he presents a normal difficult problem of a dynamic con
dition of economic, political and social development.
In view of the extended discussions concerning the Negro,
it may well be doubted if anything new can be said. Not
only has the Public become so thoroughly tired of any dis
cussion of the Negro Problem that it no longer cares for
the sensational stories, but it has ceased to give serious
264 SOCIAL AND MENTAL TRAITS OF THE NEGRO [568
thought to the consideration of the real problem. The dis
cussions, at least, have become a national joke, and the
Public responds with characteristic feeling, " It s the same
old story." But on the other hand, valuable contributions
have been made to the study of the situation and to the un
derstanding of conditions. Research into the real condi-
ditions and possibilities of the negro race are yet limited and
there is need of a clear understanding of the problem. And
the careful student may well hope to assist in interpreting
the problem with results that are both profitable and inter
esting. It should be remembered that the problem does not
consist wholly of a single or even of a number of incidents
to the situation, nor is it a problem of a few generations.
The solution does not consist in the elimination of present
unpleasant or objectionable features. It need only be sug
gested that the adoption of many of the policies proposed
would have involved more serious difficulties than those
which were eliminated. Again, it should be remembered
that the conditions under which the problem is working are
extremely dynamic and subject to complex forces. In such
conditions the solution of the problem must begin with the
most successful working of present conditions with a view to
future improvements. The solution of the problem thus has
two chief aspects, an ultimate solution and an immediate one.
The ultimate solution can be reached only through the
adoption of effective policies in dealing with actual condi
tions. Whatever this final solution may be, the present con
ditions constitute the immediate problem, and a thorough
knowledge of this problem is the first essential. Such a
knowledge, with its successful application and direction,
must be the only solution of the immediate present.
An effective interpretation of the Negro Problem involves
not simply a general knowledge of the present condition of
the Negro. It involves an accurate estimate of the Negro s
569] THE NEGRO PROBLEM 2 6$
capacities and tendencies that go far back of his present
status and reflect the history of the race. It involves an
estimate of his inherent qualities that goes far beyond the
present indication of what his future possibilities may be. And
such an interpretation includes not only this clear exposition
of what the Negro is, but also a similar estimate of the
full environment in which he is to live, with its exacting
conditions. And it involves a sane and liberal correlation
of the sum of accurate information that is obtainable with
practical thinking and with working conditions. The prob
lem can thus be viewed relatively. It should not be assumed
that because the present condition of the negroes presents
a somewhat discouraging outlook, and because the " weak "
tendencies seem to predominate, that there is need for pes
simism. If the Negro s standard of home life and living is
not high, it is also true that similar conditions exist in the
slums of our cities and in other countries. If his mental
ability and capacity seem lacking or undeveloped, it should
be remembered that he has already advanced much beyond
his racial condition in Africa. At the same time, it should
be remembered that the Negro differs from the whites not
only in development, but also in kind. It is a knowledge
of this " kind " which is the first essential to a satisfactory
discussion of the problem. If the more negative character
istics and tendencies are emphasized in the summary of
negro character which follows, it is in consideration of the
fact that they constitute the basic criterion of the Negro s
exact condition, and that in their correction and proper
adjustment lies the hopeful outlook for the race./ It may
be suggested that these most important traits are the ones
which indicate the inherent possibilities of the Negro and
that they are precisely those that are capable of being built
upon. Furthermore, they are the normal outgrowth of the
forces and processes that have been operating to effect the
development of the Negro.
2 66 SOCIAL AND MENTAL TRAITS OF THE NEGRO [570
The results of careful research into the conditions of the
negro race in the South show that the condition under
which the negroes live are not conducive to good conduct,
to the growth of strong character or to the development of
a h.ealthy social organism. The negroes live in crowded
quarters and inferior houses. There is little home life
among them. They move from place to place and form
little home attachment. Families are much broken up and
there is indiscriminate mixing in the home. Filth and un
sanitary conditions prevail. Irregular habits of life, un
certain incomes and irregular food-supplies are common to
the great mass of negroes. Disease and bad health are
prevalent to an alarming extent Vice and immorality, ex
cesses and lack of restraint intensify the general conditions,
and take much of the Negroe s energies. He is thus in
capacitated for a full degree of efficiency in the struggle for
life. As a laborer the Negro is becoming unsatisfactory
with the tendency increasing under present conditions. He
receives higher wages but does less efficient work. The
negro woman constitutes a serious feature of the situation.
She fails to assist the men in a better struggle, she is in
efficient and indisposed to be faithful. She is a hindrance
to the successful saving of money and the industrial develop
ment of the family. The Negro is not increasing his
economic prosperity nor his moral stability. He is more
of an offender than he is a criminal. His weaknesses pre
dominate over his aggressive tendencies. At the same time
his offences are on the increase and are out of proportion
to his numerical relation to the population. Chiefly, his
crime is due to the expression of animal impulses and a
lack of restraint. The majority of crimes are committed
by younger negroes, and reformatory measures seem to
have little corrective influence. The criminal tendency to
gether with the various forms of vagrancy and bumptious-
57 1 ] THE NEGRO PROBLEM 267
ness constitute a menacing situation to both races. The fear
of the law offers the most effective check to the bad pro
pensities of the Negro. His religion, while associating in
thought much of the moral and ethical element, has little
practical bearing upon conduct. Education, as it has been
conducted, has not made the Negro strong.
The Negro is very much of a social being. His gre
garious habits satisfy his social wants. He is constantly
engaged in mingling with his fellows at large, and is less
often at home with his family. He is ingenuous in im
provising methods of entertainment and enjoys his social
feelings. The Church, the Lodge and various other as
sociations supplement his private functions in offering ample
opportunity for the outlet of his social energy. The qual
ity of his entertainment is not of a high order and in
creases the conditions for irregular morals. Church ser
vices offer much of the better entertainment for the Negro
and occupy much of his time and energy. About equal
with the Church, the Lodge furnishes social enjoyment and
contributes to race pride. The fraternal organizations have
become an institution, sometimes rated above the home, the
church and school. They offer avenues for the discussion
and control of racial interests and for benefits and insurance
to its members. They encourage the social features of
burial and funeral ceremonies. They have had a pheno
menal growth and do a large amount of business among the
negroes, thus filling an important want. The Negro shows
power for organization and for obtaining money from his
people. A remarkable enthusiasm and pride are manifested
in such societies and their undertakings. They further
encourage the founding of industries, organizations and
schools, where there is opportunity for immediate growth.
In their schools the negroes have done little; they have re
ceived little encouragement from the whites. The facilities
268 SOCIAL AND MENTAL TRAITS OF THE NEGRO [572
and conditions under which they operate are not favorable.
Both whites and blacks show indifference. Their teachers
are for the most part inefficient and irresponsible and the
irregular attendance and application to work prevent per
manent results. On the whole the conditions of the South
ern Negro are far from satisfactory. Physically, mentally,
morally and socially, he has serious charges to meet. It is
possible to interpret the present conditions as indicating
deterioration, if continued at the present rate, under the
lack of restraint on the one hand and lack of constructive
living on the other.
The conditions of negro life as thus briefly outlined re
flect the more general attitudes and tendencies from which
they grow. There is in the Negro little home conscious
ness, more of the general social consciousness. This has
its effect upon the general standard of morals and ideals,
while at the same time his low state of social consciousness
and control does not lead him to develop a love of home and
family. The Negro often shows much hospitality of a
sort to strangers, more rarely lasting friendship and affec
tion. Freedom from restraint and parental control are
much desired by the younger negroes. There is little par
ental and filial affection, and little abiding solicitude for the
welfare of members of the family. There is little respect
and care for the aged and infirm. There are few high
ideals of woman, wife and mother, and little thought of in
dividual chastity and of the purity of the home. The
Negro entertains no definite ideas of health and hygiene,
nor of an individual responsibility for his own conduct.
He looks upon labor as an evil necessity and is developing
a professional ethics of vagrancy. He exercises little fore
thought and believes in an ideal condition of future material
welfare much in the same way that he sings
573]
THE NEGRO PROBLEM
When I git to Heaven, gwin er ease, ease,
Me an my God gwin er do as we please.
He shows little desire to acquire property, and his society
satisfies his physical cravings more than it produces in
dustry. The negroes love notoriety and distinction; those
who do not admire their leaders and notorious Characters
wonder at their powers. Crime is not a cause for social
ostracism or condemnation. /Social prejudices and caste
ideas are entertained by the negroes of the higher class.
Jealousies and conflicts mar the harmony of social organi
zations and prevent effective work. Successful display and
quantitative results are the marks of success. Education
is valued in proportion as it makes the individual important
in the eyes of his people and as it relieves him from physical
labor. /Religion is a panacea for all sins and an emotional
belief in a future happiness to be obtained without sacrifice.
Much stress is placed upon the importance of the life after
death and much emphasis given to burial and funeral rites.
In fine, the Negro has little social pressure, concentrated
beliefs or definite conventions that control conduct in his
own society, which demand the development of homes, the
acquirement of property, the equipment for life, the faith
ful performance of duty or individual achievement. In
stead he quickly responds to whatever circumstances offer
the most pleasure and the least resistance. On the other
hand, it is hopeful to compare the possibilities that lie in
the simple fidelity of a simple home and family of an in
dustrious negro, with its patient, persistent, faithful per
formance of obligations and the simple thoughts of an
imaginative and emotional religion which becomes a true
reality of life.
These general attitudes and social tendencies again indi
cate the more specific traits, the psychological processes and
270 SOCIAL AND MENTAL TRAITS OF THE NEGRO [574
sociological tendencies of the Negro. Sensuous feelings
and simple emotions reflect the predominance of the physical
impulses and pleasure-pain feelings. Feeling gives rare
reality to the Negro, and that which does not have such
reality appeals little to his conscious or unconscious states.
The Negro is strong in the expression of the primitive emo
tions. Fear is expressed for the most part as a feeling
apart from the individual experience and involving more of
the imagination. The Negro is easily aroused to a feeling
of fear and this, intensified, completely incapacitates him for
usefulness. He shows inability to sustain his control or
convictions and is thus lacking in courage. The feeling
of fear is most manifest in the fear of officers, of the law,
of strangers, of the unexpected, superstitious fears of the
supernatural, morbid fears of death and the dead, and in a
general child-like fear of certain animals and things. Over
against this feeling of fear the Negro often manifests a
remarkable degree of daring and recklessness, seemingly out
of the pure pleasure it gives him in the self-feeling. Anger
appears as a passion easily excited, running riot, uncon
trollable, insatiable, expressing itself in a blind instinct to
destroy, but is quickly forgotten. Such animal passion
momentarily excited takes various forms : maddened jeal
ousy, wanton recklessness, morbid pleasure in the gratifica
tion of the feeling of superiority, and the pouring-out of
animal impulse. It sometimes approaches the state of de
mentia in women. It is further manifest in the vile de
nunciation of those who are considered enemies. The
Negro is easily angered by sudden physical stimuli, by
jealousies, by those considered inferior to himself, and by
members of his own race. Fear and deference often pre
vent anger in the case of superiors. The Negro does not
cherish his anger for long periods of time nor is the feeling
of revenge lasting. The positive self-feeling is prominent
575] THE NEGRO PROBLEM 2 ?I
in the Negro s feeling of importance, pride, dignity, wanton
ness, bumptiousness, license and in his feelings of injured
dignity in relation to -white children. The first person is
magnified in all thoughts and actions. The positive self-
feeling is manifest for the most part among members of
his own race. The negative self-feeling, as seep in humil
ity, self-pity, lack of assertiveness, subjection to others,
while most commonly shown toward the whites, is equally
characteristic in the relation to negro leaders and advent
urers. Sympathy is most characteristic in the simple phy
siological response to circumstances and suggestions of the
moment, and is freely expressed where no stronger emotion
conflicts. This feeling may take the form of simple un
conscious rhythmical expressions of feeling, response to
the crowd, imitation, or it may be sympathy of fear or ex
citement. Sympathy is strong in the appeal for pity in
the child-like wail of the wanderer, in a self appeal which
enables him to arouse pity and obtain favors. Such a self-
sympathy and its objective response is the source of pleas
urable feeling. The Negro manifests sympathy for the
whites in momentary circumstances. While the Negro ex
presses a quick sympathetic feeling toward the circumstances
of the moment, he is seemingly capable of little lasting
sympathy, affection or gratitude, less so than formerly.
Hence he often appears to be void of fellow-feeling, harsh
and unrelenting in his judgment, unsympathetic, when the
positive self-feeling is uppermost in his consciousness. The
Negro shows feelings of sorrow and grief to which, by habit
and custom, he gives much form and expression, but he as
easily puts them aside and outgrows them. Love for the
most part is physical. The social emotions are little de
veloped into strong forces, although the majority of the
Negro s emotions are expressed in the group aspect. In
abstractions of thought and moral maxims, in the satisfac-
272 SOCIAL AND MENTAL TRAITS OF THE NEGRO [576
tion of the feeling of oughtness and self-approbation, the
social feelings are reflected with some defmiteness. They are
further seen in the love of ritual, regalia, music, love of
concerted expression, love of the wonderful, and of satis
factory forms of organizations. Friendship, loyalty and
recognition of worth are little apparent. The parental and
filial emotions are expressions of interest and dependence.
But in all cases of the expression of emotions, the Negro is
especially sensitive to alternations and opposites. Exalta
tion and depression, gaiety and gloom, boastfulness and
timidity, excitement and agitation, pleasure and pain all
these reflect the qualities and flexibilities of the Negro s emo
tions. The Negro may often repress his emotions, so that
expectation, fear or disappointment may not be detected in
his appearance. These susceptibilities to influences and the
conceptions of the higher emotions in abstract ideals which
are common among the negroes reveal latent possibilities,
so that the emotions of the Negro may be his strongest as
well as his weakest point.
By means of the careful analysis of these traits and ten
dencies, it is possible to summarize them into a reasonably
accurate estimate of negro character-tendencies and the
potentials of the race. From the more sociological ten
dencies, in addition to those already indicated, and in dif
ferent representations, the summary shows : The Negro is
expressive * in his abuse of others, hilarity, lying, exagger-
tion, indecent language, expression of feeling in rhythmic
motion, love of music, love of display, devotion to worship
and social activities, in his general emotionalism, and in his
inactivity and superficiality. His appropriativeness is seen
1 The terms expressive, gregarious etc. as used in this paragraph
were suggested by Dr. Thomas P. Bailey in an analysis of negro
character as found in some of the Negro s folk-songs.
THE NEGRO PROBLEM
273
in his love of money, covetousness, theft scheming, his imi
tation and adaptability and in his desultory work. He is
gregarious in his sexual morality, sociality, conformity to
law and the group, imitation and originality, his simple hon
esty and in his spontaneous expressiveness. Gregarious-
ness and appropriativeness combined give vagrancy, wan
dering, sense of dependence, lack of restraint, provincialism,
childishness and lack of moral earnestness. The Negro is
assertive in the expression of the positive self-feeling, in
agitation, and in competition with whites and blacks. The
Negro is responsive to forceful circumstances and to the
emotions. This is further seen in his imitation and interest
He is unresponsive in his lack of reverence for old age, lack
of affection and friendship. From the psychological pro
cesses, the emotions predominate as already indicated. In
the intellect, there is much imitation and adaptation, fatal
ism, set-mindedness, in which all the senses are turned to
ward the perception of one attitude, which is often mis
guided imagination or hypnotism by an idea, little open to
reason; the Negro shows concretism, a vivid imagination,
humor, lack of will-power in inertia and unsustained con
trol, elasticity of spirit, love of euphonious words, incon
sequential and incoherent thought, little reasoning power,
love of the morbid and curious, but with little perceptiveness
and observational power. Association plays an important
part through suggestion but the association systems are
meagre and there is little sustained and constructive
thinking.
The Negro thus shows a remarkable combination of both
negative and positive traits of mental, moral and social
development. He is neither an aberrant form of other
races nor a hopelessly arrested type of any race. There is
unity and consistency everywhere between the forces and
processes that have been working and are still working, and
274 SOCIAL AND MENTAL TRAITS OF THE NEGRO [578
his present status. A spontaneous, shifting, erratic, ramb
ling, incoherent nature seeking freedom from restraint,
gratification of impulse, and the experience of sustained
languor finds natural satisfaction. Its superficiality enjoys
the show of apparent results without caring for the details
of achievement. It avoids details and difficult tasks and
recognizes no causal relation between stability and pros
perity. The Negro s is an easy-going indolence seeking
freedom to indulge itself and seeking to avoid all circum
stances which would tend to coerce or restrain its freedom.
Such character-attitude and temperament, with an inherit
ance of mental stupidity and moral insensibility, find their
expression through a being capable of physical endurance,
but improvident, extravagant, lazy rather than industrious,
faithful and unfaithful in the performance of duties, easily
adaptable, imitative, lacking initiative, dishonest and
untruthful, with little principle of honor or conception of
right and virtue, superstitious, over-religious, suspicious and
incapable of a comprehension of faith in mankind.
Again, it is possible to state a compact summary of the
Negro s chief characteristics in still other terms, with a
view to ascertaining the proper forces which might be
brought to bear upon the adjustment, co-ordination and
development of the more primal traits and the stronger
qualities. By these characteristics is meant a degree of
tendency bordering on the extreme or approximating the
complete qualities described, allowing always for the quali-
cations and overlappings. First, the Negro easily responds
to stimuli, that is, he is controlled by present impulses.
This results in almost complete lack of restraint, including
both the yielding to impulses and inertia. Second, this
free response tends always to pleasure, sometimes the pleas
ure being more or less unconscious in the simple giving
way to impulse and the breaking-down of restraint or in
579] THE NEGRO PROBLEM
the negative feeling of non-exertion. The Negro is there
fore inactive. Third, the Negro tends to carry all responses
to an extreme. He loves plenty of varied stimuli. This
exhausts and degenerates his vital powers. Fourth,
the Negro has little capacity for sustained control. This
applies to sustained efforts, conduct in genera^ morality,
convictions and thought. He is, therefore, weak in social-
and self-control and lacking in self-direction. Fifth, he
does not, therefore, lend himself to the development of
deep and permanent qualities through the working out of
essential processes. Sixth, he is therefore superficial and
irresponsible.
It is very necessary, however, to view such general ten
dencies of inactivity and superficiality with careful discrim
ination, and to be cautious in interpreting them as " nega
tive " tendencies. It will be observed that the positive
qualities are very much in evidence but are little expressed
because there is little pressure on them. The Negro shows
great plasticity and much promise. His rich variety of
life and the flexibility of his nature, his sympathetic adapta
bility and the plasticity of his consciousness may well be
the basis for permanent ability. His love of a good time,
hilariousness and boisterous nature, and the feeling for a
free rhythmical expression in an unrestrained outburst of
impulses should be directed into channels of positive growth.
Furthermore, the feelings, emotions, the flowing conscious
ness of the Negro, his mental imagery of unusual vividness
and his powerful visualization reveal a wonderful spon
taneity. Much of this is expressed at present in his artistic
feelings, his gorgeous portrayals, varied versatility, his
abrupt descent from the sublime to the ridiculous, the blend
ing of the homely with the awful, an enjoyment of crude
humor, quick response in repartee, richness of folk-songs
and thought, concreteness, vividness, clearness and direct-
276 SOCIAL AND MENTAL TRAITS OF THE NEGRO [580
ness in expression and action. Negro children show a
marked degree of brightness and a reasonable measure of
ability. Interest and enjoyment may grow into application
and achievement. And it would be difficult to find a more
picturesque life than that of the simple industrious negro,
with his honest idealism and simple honesty, and his naive
faith and optimism in the policies of life. There is ample
evidence that it is possible for this to grow into a broader
concepton life, a consistent, steady growth in character
and a substantial economic ability.
But such attainments may not be reached through sudden
growth. Efficient forces must direct the processes and as
sist the Negro in adapting himself to his environment. The
Negro must recognize his own condition and what it will
require to better it. The conditions of the environment
itself must be thoroughly known, and so far as possible they
must be brought to his assistance. The problem then con
sists essentially of two parts, the developing of the Negro s
ability, and the advantageous adjustment to the civilization
in which he is to achieve his place. Suggestions concerning
the possibilities and methods of assisting the Negro are made
elswhere. 1 It is not only essential to know the condition of
the Negro but it is also necessary to understand these con
ditions in their relation to the environment which surrounds
tke Negro and with which he will have to compete. The
problem of this environment is the problem of the relation
between the whites and blacks. This race-relation consists
of two essentially important aspects, the economic and in
dustrial relations, and the general political and social rela
tions which must exist in various forms and problems be
tween the white man and the Negro. Of these two general
aspects, the more important is that involved in the industrial
and economic factors which will be brought to bear upon
1 Chapter. I.
58 1 ] THE NEGRO PROBLEM 277
the Negro in the future. The most important feature of
this aspect, again, is the part which the Negro himself must
play in fixing his status and in preparing for competition
and progress.
And nowhere is it more important to have a thorough
knowledge of the Negro s complete character /than in tho
consideration of his present economic condition and his
future possibilities. In no field of the Negro s endeavor is
the causal relationship between his traits and tendencies and
his present condition more clearly seen. In the sense of
remedying these conditions by beginning at their source, the
economic problem is the only problem facing the Negro.
In the solving of this difficulty will be the solution of the
entire problem for the whites and blacks so far as a pro
gressive, dynamic problem can be solved. But there is
clearly a distinct problem to be solved in thus bettering the
condition of the Negro and in the economic development of
the South. It is not asking too much of the whites to help
the Negro toward the ideal which should apply to all la
borers, namely, to do that which he is best fitted to do with
the most satisfaction to himself and others, and with good
pay. It is not expecting too much of the Negro to demand
that he prepare himself to do his work well, and that he
hold an exalted idea of labor and find wholesome satisfac
tion in an industrious life. For the immediate emphasis
must be placed upon the industrial condition of the Negro
as a laborer and his relation to the whites in this capacity,
rather than his general economic condition in acquiring
property. Through efficiency and successful adjustment
in the former relation he will come to a substantial degree
of economic prosperity in the latter. Two aspects of the
situation which are interrelated throughout their develop
ment, present themselves for immediate consideration.
First, the question of the efficiency of negro laborers their
278 SOCIAL AND MENTAL TRAITS OF THE NEGRO [582
attitude toward labor, and the proportion of those working
to those idle, and second, the opportunities for negro labor
and the relations between white and colored laborers. For
the results of idleness and indisposition of the negroes to
work with the accompanying insolence, on the one hand, and
the competition with whites in future condition, on the other,
will cause more race conflicts than all other questions of
social and political relations.
In the labor problem of the South there is undoubtedly a
problem facing both races which did not exist even a few
years ago. The chief service of an inquiry like this is to
give the exact representations of conditions and to interpret
the problem. In the first place, it should be remembered
that the Negro is a general laborer working for and under
the supervision of the whites, including agricultural la
borers and women workers. There is a small percent of
skilled laborers and still another small proportion working
independently for themselves or for other negroes. Again,
the mass of negro laborers are not united in working in in
dustries, but for the most part each laborer works separately
as a general laborer. In this general capacity, the Negro
plays an important part in the industrial development of
the South, in assisting to produce comforts and to satisfy
the wants of the whites, and in this way he maintains his
own standard of living. The Negro labor in the South is
solely an unorganized and unintegrated body of negroes
capable of doing a certain amount of work. There is ample
work for all at reasonable wages. Within the last two de
cades the price of labor has almost doubled. There is a
strong demand at this rate and no negro need be unem
ployed. In fact, the South is beginning to be handicapped
by a lack of labor and for the want of efficient laborers.
And still a great number of negroes remain idle much of
their time, working only when compelled to do so by law or
583] THE NEGRO PROBLEM 279
necessity. There is an increasing number of negroes who.
are unwilling to do manual labor of an unpleasant sort, and
an increasing number who are unwilling to remain employed
steadily. The influence of such negroes in the community
is more exasperating that can be indicated without seeming
exaggeration. They are equally injurious to ^ie Negro in
the race conflicts which they cause, the example which they
set, in the vice and crime of which they are guilty, in the
permanent lowering of the average of race-ability, and in
the drainage which they entail for their support. Not only
is this class not humiliated by such conditions, but such
individuals consider their policies a point of pride and cause
for congratulation. They can live without work, have a
good time, and in their self-satisfaction know that they rep
resent an ideal among many of the younger negroes. Such
negroes often insolently refuse to work under any conditions
and persuade others to adopt the same policies. They are
thus failing to prepare themselves for any of the gainful
occupations, and in this way they are increasing the difficul
ties for the future development of the race.
Not only is colored labor not improving in the quality
or in the quantity available for practical employment, but
it is doubtful if a single locality can be found in the South
in which negro labor is not growing more unsatisfactory.
The general grounds for complaint other than those already
indicated, are chiefly the unreliability of the Negro. The
employer never knows when he will be able to employ ; when
he has succeeded in employing, he has no assurance that the
laborers will report for work, or that they will report con
tinuously. The Negro can not be depended upon, and
there is no way to bring pressure to bear upon him as in,
former days. The negroes themselves bring little pressure
to force industry upon individuals. Again, the quality of
the labor itself is often unreliable unless minutely directed.
2 go SOCIAL AND MENTAL TRAITS OF THE NEGRO [584
This is due both to carelessness and irresponsibleness of the
Negro and to his lack of intelligence and training. The
average negro will not remain in one position for a long
period of time. He must have his change, whether to work
at something else, to loaf, or to visit another locality. He
usually returns sooner or later where he is again employed
with some satisfaction ; for a time he is again a good worker.
The whites employ the negro laborer in general, not on the
basis of his ability or record, but on the probability of
getting the work done. Only a few years ago it was very
common for families to employ laborers who had remained
with them for years, working regularly and faithfully year
after year to their mutual satisfaction and prosperity ; now it
seems rarely possible to retain the same negro more than a
season or a year. These particulars indicate the new pro
portions which the situation is assuming in its effect upon
the Negro and in the special problems that make up labor
conditions. The difficulty of maintaining satisfactory do
mestic service intensifies the " servant problem." The
younger negroes are not prepared to do good work and care
less for it ; they are thus preparing to be forced out of their
present place by white workers. Farm labor and general
work that requires steady employment is beginning to suffer.
Skilled labor is not increasing in quantity or efficiency.
The causal relation between the negro morals and irregu
larities is more apparent in his work. The growing race
feeling may well be expected to prevent the negro laborer
from having equal competition with the whites unless his
work be thoroughly efficient. He will not be allowed in the
labor unions; it is thus incumbent upon him to be able to
direct himself. His presence will be unwelcome, if con
stantly unemployed, because he can always be had for a
reduced wage, thus breaking into the plans of the unions.
These are some of the conditions which the Negro must
585] THE NEGRO PROBLEM 2 Sl
willingly face and to which he must adjust himself and
wake up.
On the other hand, the South prefers negro labor in gen
eral. In all domestic service, hotels, elevators and mis
cellaneous work the Negro is much preferred. Many em
ployers in special industries also prefer negrp laborers.
There will be ample opportunity for the regular employment
of the Negro if his labor is satisfactory. The rapid de
velopment of the South will demand a larger supply of
labor than is now available. At present the negroes find
the most satisfactory work in the municipal improvements
of towns and cities, the construction of new industries, and
in the work of railroads and mines. Such employment will
continue to attract a large number of negroes. The labor
of the farm should recall the industrious, earnest negro
worker, while the small industries and promiscuous work
offer a broad field. Wages are practically the same as for the
whites in this general labor, and the negroes are less often
abused and cheated of their time, than formerly. The
Southern employer recognizes with some pride efficient,
earnest, educated negro laborers, and he is not slow to re
ward them. The Negro is undoubtedly capable of very
efficient work, both skilled and unskilled. He has much
aptitude and endurance for special work. He has in
genuity and ability in some forms of inventive and mechani
cal labor, if he would prepare himself and apply his best
energies continuously to his work. At present it must be
admitted that the average negro laborer wishes to do the
higher class of work without being willing to prepare for
it; he has little ambition to rise through progressive effi
ciency. It is this lack of equipment and ambition rather
than competition with the whites which is causing skilled
labor to decrease in many places. In all features alike, the
Negro is suffering from his weakness and the white man is
282 SOCIAL AND MENTAL TRAITS OF THE NEGRO [586
not willing to save him from it. Competition in the South
will not long remain so easy as it has been ; the Negro may
count on assistance from the whites provided he shows his
ability to properly use it. Otherwise his condition will con
tinue more unfavorable. In the reaction which followed the
recent strike of firemen on the Georgia Railroad it was clear
that there is a growing sentiment against negro labor in
comparison with whites, where the issue is one of race.
In the same reaction there was also manifest a strong feel
ing of justice and f airplay for the Negro. The efficient,
earnest, industrious negro may count on opportunity and
encouragement in the South. And the hope may reason
ably be expressed that the South, needing and favoring
negro labor, and seeing that idleness increases crime and in
efficiency will come to take a broader view of the entire
situation, so that steps will be taken to assist the Negro and
insist that he shall be employed and that in this policy no
field of work will be closed to the Negro. In this study of
the negro laborer and in the adjustment of labor conditions
through which the South must achieve its industrial de
velopment, there is a broad field for practical results in the
application by Southern economists of sound interpretation
and theories. The negro labor problem lacks many of the
features common to the general labor conditions ; it involves
additional problems.
The wealth of a people must depend partly on their earn
ing capacity, partly upon their economy, and partly upon
their opportunities and resources. The Negro as a laborer
has contributed much to the economic welfare of the coun
try; he has contributed little to his own wealth. He there
fore contributes to the state little in the way of property.
On the one hand it is complained by the whites that the
Negro contributes little to the wealth of the country. On
the other hand it is maintained by the Negro that he does
587] THE NEGRO PROBLEM 283
not cost the Nation a cent. The standards of criticism are
entirely different. Again, the Negro speaks with pride of
the homes, banks, churches and industries which are owned
or controlled by negroes and enlarges upon the inaccurate
estimates of the amount of property upon which the negroes
pay taxes, while the whites assert that, whereas the negroes
constitute some forty percent of the population they own only
from three to five percent of the property. Such a record
is neither unusual nor surprising, but the natural results
which might have been expected under the conditions ob
taining. It is not especially creditable, nor is it a dis
creditable record for a people of the Negro s qualities and
experience. Comparison with the whites is a severe test.
But the Negro has reached the stage when it is necessary
for him to prepare himself for successful competition, to
prove his ability to contribute to the wealth of the country,
and to explain why his property is increasing at a relatively
diminishing ratio. This explanation will be found in the
traits and tendencies which have controlled his conduct
rather than in the environment and the opportunities which
have been at his disposal. For he has had ample opportun
ity to buy homes and land and to accumulate property with
out hindrance. If the Negro would apply himself faithfully
to his work with the rate of wages which he receives, and
use a reasonable amount of judgment and economy in the
expenditure of his money, he could raise his standard of
living and at the same time save a substantial part of his
earnings. As it is the Negro spends his money as fast as
he can obtain it somewhat in the importance attached to its
value for church and lodge dues, for entertainments and so
cial life under the auspices of these institutions, for cloth
ing, for novelties and unnecessaries, for house rent and food.
Much is paid for fines and a considerable amount is sacri
ficed in the necessity of having to seek credit for supplies.
284 SOCIAL AND MENTAL TRAITS OF THE NEGRO [588
The resulting conditions are not unlike those in other depart
ments of his life. Ignorance, negligence, shiftlessness, vice
and weakness lead to poverty as they do to unstable race-
conditions. It is thus impossible for the Negro to accumu
late- property even if he desired to do so and if there was
sentiment putting a premium on thrift and economy; it
would not be possible for him to retain property if it were
given him, under these conditions.
On the other hand, the Negro often proves himself
capable of industry and thrift for a short period of time
when he must have a certain amount of money. Many in
dividuals have succeeded in saving year after year a part o
their income and investing it in sensible ways. There are
many negroes whose records show marked thrift and suc-
. cessful management. In every community the wealth owned
by the negroes has been accumulated by a very small num
ber of individuals who represent the more successful
economic element. Again, the Negro shows capacity for
organization in his fraternal organizations and benefit as
sociations, his business leagues, and various co-operative
projects. He shows a remarkable ability for advertising,
for raising money through the medium of church and lodge.
The negroes control quite a number of banks, stores, news
papers and other establishments. In these and in supplying
provisions for members of their own race there is much
economic activity and success. The Negro plans many co
operative methods of establishing successful business con
cerns, but they usually hinder rather than promote individ
ual prosperity and look to an ideal prosperity. In his en
thusiasm the Negro is a bad manager. Says one, " the
Negro Business League is the greatest meeting along in
dustrial lines that has ever been organized among any
people," and he speaks of a state organization only. In an
appeal for subscriptions to a savings institution for negroes
589] THE NEGRO PROBLEM 285
the promoter says among other things, " . . . it behooves
us, the sable sons of Ham, to fall in and keep step to the
drum tap of commercialism and march onward and upward
the foot-worn pedestal of success until we shall have thrown
wide the doors to the vaults of the Southern Banking and
Loan Company in which will be heaped the treasures of the
nations." The total capital was to be fifteen thousand dol
lars, with shares at fifty dollars apiece, to be paid in install
ments of one dollar a week for fifty weeks. Such plans
have been numerous indeed, and much might be done were
it not all lost in the end in bad management or lack of
completion. Here again the negroes contribute something
to the prosperity of the whites and of a few negroes, but
little to their own welfare. The problem is not so much
that of wealth to the nation as it is one of helping the Negro
to place himself on a stable basis. He must begin the
economy of self-help and individual acquirement; he must
learn discretion and judgment in the placing of his small
contributions. Until he has learned more of this lesson it
will be difficult for him to withstand a severe competition
and not until then will he begin to add to the wealth of the
State. He can best begin by adopting a policy of faithful,
consistent, industrious application to his work.
While the Negro has the power of making his future
prosperity in the South, it is also largely in the hands of the
whites, in that he can only achieve results through the help
and co-operation of the whites. Wherever negroes have
succeeded in small industries and as industrious laborers,
they have always had their individual or group of white
friends supporting their efforts. This is an essential part
of their environment. What the future attitude of the
whites will be toward the Negro will depend largely on the
Negro s ability to prove his worth and his assistance to the
whites. Economic conditions will control the situation. So
2 86 SOCIAL AND MENTAL TRAITS OF THE NEGRO [590
far as the present situation is concerned, this is the only
important problem in the Negro s environment. The ques
tions of social and political equality do not constitute a prob
lem in the sense in which the industrial and economic situ
ation does. The Negro may count upon his relation to the
whites as it has been indicated in the discussion of the fore
going problems. He will achieve his place entirely as a
separate race. An implicit understanding of this will facili
tate his progress. Little need be said concerning social and
political equality. There is no absolute race equality in any
sense of the word. The races have different abilities and
potentialities. Those who would assist the Negro should
remember this and not exact too much otf him, either in
demanding his results or in offering him the completed
ideals of the whites. Race prejudice will continue with an
increasing intensity but the races will come to a more com
plete understanding. When the Negro has proved himself,
the world will make way for him. So long as he is in
capable of intelligently using the ballot or in assisting in
the direction of, and in the understanding of public policies,
he will be denied the ballot. But a broader view of the
situation will be gained by both races and as the negroes be
come qualified they will be given the opportunity to co-oper
ate in the political working of the South. The Negro must
have legal justice and fair play, and this will be received
more readily when the two races come to a definite under
standing of what their relations are to be. In the character
istic feeling of the Southern whites all forms of equality
suggest social equality, which is utterly inconceivable to
their practical thinking.
While the question of social equality does not constitute
a problem in the South, it does appear to other peoples and
to the Negro as a possibility or a probability. The question
is still agitated to some extent and it may be remembered
59 1 ] THE NEGRO PROBLEM 287
that there have been those who advocated the superiority of
the Negro to the Southern whites. This conception of
equality, with the consequent result upon the Negro, has
done more to co-operate with his undeveloped nature in
hindering his progress than any other single thing. It has
been a great injustice to the Negro as well as to the whites.
There is not a single argument in its favor ; the intermixing
of the races has been judged to work detriment to both, so
far as scientific observations have been possible. As a mat
ter of fact, however, the question of social equality is not
based on pure reason. Feeling is much more powerful than
the intellect in such a situation. It may be possible to ex
plain the abstract situation, but a thorough comprehension
is not possible without an immediate experience of the in
herent feeling-attitude which underlies it. One may per
suade the intellect but not the feeling. Race-prejudice re
veals the fact that the whites, while admitting the abstract
righteousness of the various forms of equality economic,
political, religious, legal admitting that character is not to
be judged by such external accidents as color, in practice and
feeling they refuse to grant to the Negro an actual right to
equality of treatment based on character. This has its basis
in the feeling that the Negro has not the character quali
ties which warrant such a treatment. But it further has its
explanation in the fact that the right of equality carries with
it a check in that the whites implicitly feel that all forms
of equality at bottom are based on at least the possibility
of social communion, 1 and that social communion holds out
1 The explanation involved in the idea of " social communion " is
that of Dr. Thomas P. Bailey. A further discussion of the general
relations between the races will be found in his address before the
Department of Superintendence of the National Education Association
held at Indianapolis in March of this year. This valuable discussion
I am permitted to give in the appendix.
2 88 SOCIAL AND MENTAL TRAITS OF THE NEGRO [592
the possibility of intermarriage, which is an impossible
admission. Therefore, all forms of equality are withheld
from the Negro in proportion as they tend to connect
themselves with " social equality." Individual negroes how
ever, excellent they might be in character, are never
theless members of a race that cannot share the com
munal life of the whites, and however much they may be
respected for their ability and character, they are still " out
side the kin." The feeling against any forms of social
equality are thus established as strong " mores " which it
is impossible to overcome in any short period of time. It is
stronger than religion and government. He that violates it
is without religion and state. In the keeping of it is the
highest culture, education, religion and conduct; it under
lies purity, virtue, traditions, ideals and is also intensified
in the social emotions and conduct. So long as the attitude
is thus, it is needless to inquire into the advisability of the
mixing of the races ; such a feeling grows stronger with the
developing situation. It is expedient to turn to the problem
of immediate improvement of conditions as they now are,
thus preparing the way for successful adjustment.
From this inquiry into the character tendencies of the
Negro, his related environment and the special correspond
ence involved in the relations between whites and blacks, it
is clear that the amelioration of the Negro s condition must
come through a continued growth. Strength of moral char
acter and mental stability with economic prosperity never
yet came to a people by leaps and bounds. Such a growth
can only be effected through the coming generations, by
means of a training which will give a permanent character-
basis upon which to build and a capacity to retain; this
must be a persistent, continuous process, with efficient
forces to direct. A proposed plan of beginning the Negro s
education with the view to establishing the qualities of
593] THE NEGRO PROBLEM 289
stick-to-it-iveness and development within the race has been
outlined in Chapter I. But in the meantime, and in order
to make way for such plans and to avert further deteriorat
ing influences, there are certain self-evident duties for both
whites and blacks. While only commonplaces in their state
ment, they are the very difficult essentials of any positive
growth in the negro race. For the negroes, perhaps the
very first essential is a complete understanding of their own
condition with a clear, implicit, final feeling that the races
will develop separately. There is ample opportunity for
each and prosperity should be a mutual benefit. With this
conception inherent, the Negro will find his unconscious
strivings after the new ideals a stable basis for prosperity.
Then he may stand for race purity, race pride and loyalty
and race solidarity. This can only come about when he
has ceased to wish to become a white man. There is and
will be a large field for simple success and happiness, with
progressive achievement for the successfully developed
black man ; there is and will not be a place for a black white
man. Self-improvement should be the first result. The
bettering of the immediate situation and the preparation for
future growth will be most facilitated by uncompromising
industrious and industrial application, and by a demand on
the part of the Negro for his race of a higher standard of
living. Following these, moral improvement and concerted
ideals will be possible; the intellectual capacity may then
have an opportunity to develop. A practical crusade for
industry, economy, thrift and better home conditions is ab
solutely necessary if any immediate results are to be ex
pected; each delay renders the future less favorable, unless
indeed, it is the wish of the Negro to allow the process of
elimination to proceed at length and then to take the re
maining few for the nucleus of a new race development. It
does seem that the Negro, recognizing the exact traits and
290 SOCIAL AND MENTAL TRAITS OF THE NEGRO [594
tendencies and their possibilities for good or bad, would be
willing to undertake the things which are absolutely neces
sary to his welfare. There may be conflicting opinions
about the race relations in the future, about the ultimate
solution, but there is no conflict in the facts already set forth ;
they^ are uncontrovertible. The Negro, then, should be
willing to face the situation and work for specific, definite
benefits, rather than advocate improvement on world-wide
comparisons and dream of an ideal deliverance into a state
of greatness and prosperity. Race agitation is more harm
ful to the Negro, little hurtful to the whites. Definite
plans and means through personal strivings, beginning with
ever so insignificant results and working slowly, persistently
surely, outward these will work substantial gains. The
Negro must give up his superficiality, as rapidly as it is
possible for him to do so, and face his problems one by one
in the order of their immediate importance.
Nor should this appear to be a gloomy outlook. There is
a remarkable unity in all of the Negro s weakness and
stronger points. Enough of the excellent qualities of the
Negro have been given expression to indicate a large pos
sibility; to develop these capabilities should be a joyous
problem for the earnest negro. Negro individuals have
succeeded ; negro communities have shown the power of suc
cessful self-direction. There are many sections where the
negroes show a large degree of prosperity. The Negro has
the capacity to enjoy life within his own race. The very
satisfaction of earning honest success with honest toil, the
physical comforts and the spiritual satisfaction in the pres
ent and in the outlook for the future are no little rewards.
A healthy body, a wholesome thought and moral feeling, a
guarantee of comforts and work in helping make a civiliza
tion, with a gradual intellectual improvement will make the
Negro an increasingly important factor in the civilization in
595] THE NE GRO PROBLEM 291
which he lives. The problem is one of developing the possi
bilities of a potent race ; what service could be more lofty or
more satisfying? Nothing that the Negro might achieve
inter-racially can ever compare with his services in helping
his own society. In no other way can he achieve fame so
easily or so unquestionably fixed. Such negf*oes will al
ways be honored and find satisfaction in representing the in
terests of their people. Many recent conferences in the
South between the whites and blacks show a distinct and
healthful spirit of encouragement on both sides. The Negro
has an unlimited field before him in the higher work of
teaching, preaching and professional work among his own
people. There will be no competition there outside of his
own race, when he has once found his place. The fidelity
of the negro teacher and other workers reveals a most en
thusiastic and hopeful outlook. Their wholesome enjoy
ment of work and the satisfaction gained from results are
most gratifying. Again, the large number of names of
negroes who have been recognized by the whites both South
and North is suggestive of the possibilities that may be at
tained through a devoted race struggle. The attitude of
the world in encouraging such negroes could scarcely be
more pronounced. From the viewpoint of race pride and
development, it would be difficult to find a more enviable
field for service than that of leading the negro race steadily,
safely, through the changing scenes of a growing civiliza
tion. It is easy for the white man to say to the negroes
that permanent achievement comes only through hard work
and sacrifice; that it has come in this way to every people
as well as individuals who have survived. Likewise it is
easy to say to them that such sacrifices, whatever form they
may take, are the source of unlimited spiritual satisfaction.
It is more difficult for the Negro to face the situation and
meet it squarely and unflinchingly. Still it is the best sym-
292 SOCIAL AND MENTAL TRAITS OF THE NEGRO [596
pathy and co-operation that can be offered to the Negro
for the white man to join with him in meeting the situation
squarely and to share with him in a practical, substantial
way the hardships that must sometimes come. It is not,
then, "closing the doors of opportunity and hope to ask that
the best be made of a situation, in the successful outcome of
which means the fate and happiness of the negro race in
America. Who would discount the life and work of Booker
Washington ? There is yet a far greater work to be done.
For the whites, it is also necessary that they recognize the
fact that the question of social equality is not a problem ; all
agitation based on the sensational fear of negro domination
is quite unnecessary and harmful. Such agitation tends to
create a thought-problem where none should exist. An im
plicit understanding on the part of both races is all that is
necessary for the beginning of a better relation between the
races. The negroes will not want social equality ; the whites
will not be conscious of such a possibility. It will more
easily be recognized, then, that the development of the
negro race tends to the prosperity of the whites, as does the
success and prosperity of the whites make better conditions
for the Negro. With a clear understanding that the Negro
is working to achieve worth and prosperity in his own field,
the whites will co-operate for his betterment. An important
need for the whites is a scientific study of the Negro and
his environmental conditions. Unless we know what the
Negro is, there can be little intelligent direction and assist
ance given him. Whether he remain in the South or mi
grate to various parts of the United States, or whether
he be assisted to establish a separate government and
civilization, or whatever the ultimate solution might be,
,. other than the logical development, it is vital that we know
his capacities and potentialities. In any case he must be
educated intelligently, effectively, permanently. For the
597] THE NEGRO PROBLEM 293
sake of the whites as well as the blacks it is essential that he
be given a fair chance. A thorough knowledge of the Negro
will be followed by a third essential, namely broader and im
partial thinking. Liberality and fair-play, legal j ustice and the
justice of opportunity in the sense of best fitting the Negro
for his best efforts these must be qualities of >he Southern
whites. Justice to the Negro and justice to society are essen
tials to the successful development of the future civilization
of the South. Efficient laws and their enforcement will
facilitate the rendering of such justice. Again, the whites
may well be expected to show a greater personal interest in
the life and welfare of the Negro, and a greater willingness
to assist him. There can be no surer way of hindering the
Negro s growth than by giving him false ideals; his path
should be made plain, not necessarily smooth, and he
should be intelligently assisted to make his way. In this the
white man has opportunity for effective service to the Negro
and the South. Such assistance can begin nowhere else than
in each community by introducing among the negroes a prac
tical, enthusiastic campaign for industry and better home
life. This can be done in many ways. A negro commun
ity once enthusiastic upon the subject, coerced and assisted
by the whites can do much. The whites can best start the
Negro in such work and can as well continue to help
him. There is room for the individual and for the church,
municipality, and State to assist practically without the
objections commonly suggested to such policies. To those
who wish to contribute money to the problem, there is pros
pect of effective results if in co-operation with whites and
blacks of the South. A clear understanding of all policies
and a frank, sincere directness of methods should character
ize all work. It is indeed a problem, which, although a
difficult one and one which demands scientific knowledge and
methods with judicial interpretations and sane appreciation
294 SOCIAL AND MENTAL TRAITS OF THE NEGRO [598
of all the forces which operate, challenges our civilization to
work wonders with it. The North can also assist much
in effectively and successfully dealing with the Negro in
the North a problem more advanced in some respects. In
this way the South may be able to receive much as
sistance in planning for the future. The Negro in the
North feels his situation with more keenness than he does in
the South. Again, the whites should be charitable in their
judgment of the Negro. The sensuality of the Negro, while
extremely developed, is but a natural inheritance. His
laziness is neither surprising nor hopeless. His religion is
not savage. Comparisons are suggestive. The closing of
the frontal sinus of the brain may be functional and easily
affected by development. The Negro has overwhelming
odds in inheritance and environment with which he must
compete. He deserves sympathy, encouragement, positive
and firm direction, and practicaly intelligent assistance. It
is now generally admitted by many students of the problem
that in proportion as they come in closer contact with the
situation their knowledge of the Negro seems less extensive
and sure. On the other hand, there is much experience
back of the common statement that " a negro is a negro and
you can t make anything else out of him." But he may be
assisted to be a good negro and that is the highest privilege
that can be given him.
Little remains to be said. The effort has been made, first,
to give an accurate estimate of the Negro, based on facts ob
tained by a discriminating study of conditions in Southern
towns, an effort to add to our knowledge of the Negro,
with the special view to his capacities and potentials. Sec
ondly, the effort has been made to portray the conditions of
the negro race in such communities as they now exist with
the special correspondence between his environment and the
whites, and the probable relations which will exist in the
599] THE NEGRO PROBLEM 295
future. Thirdly, if then we know what the Negro is and
what his environmental opportunities and requirements are
and will be, certain self-evident duties suggest themselves to
whites and blacks. It takes no prophet to add up these con
ditions and come to a conclusion concerning the problem.
Either the present tendencies and conditions will continue
at an increasing ratio with the resulting failure of the negro
race in America, or they will continue at a constantly de
creasing ratio until the Negro has found himself, adjusted
himself to conditions, and had a chance to develop his in
herent capacities with success. Nor is it difficult to see
that it will take unusual efforts on the part of all concerned
to achieve the fullest measure of success in the working
out of the problem. The facts call for tolerance, broad-
mindedness and patience. They also call for a recognition
of the unwisdom of attempting to treat the Negro as if he
possessed the same content of mind as the whites. It would
seem that if both whites and blacks knew what the condi
tions are, what is possible and probable, what the outcome
should be, and what it will take to bring it about, that they
would be willing to undertake the task. There can be no
valid objection offered to the policy of helping the negroes
to a healthful and healthy living. Likewise there appears
no argument to favor the policy of encouraging his super
ficiality. Emphasis is placed on the saving and developing
of the race rather than upon the economic value of the
Negro to the Country, which will follow as a logical result.
It will not suffice for the critic to affirm that many of
the traits of the Negro as described are found, not only
among the negroes of Africa, but are common to most unde
veloped peoples. This is true enough. In all cases the
facts are as stated. These conditions are the potential
upon which any future must be developed and it matters
little what are the relative traits so long as we have in mind
296 SOCIAL AND MENTAL TRAITS OF THE NEGRO [600
the development of the Negro. But a careful analysis of
the traits and the quality and circumstances of their ex
pression indicates differences of temperament in the two
races which are almost indefinable but which show that the
lowest whites have the defects of the whites, not of the
negroes, the highest negroes have the good qualities of the
negroes, not of the whites. It is not claimed that the
Negroes possess such characteristics as have been described
exclusively or that they are peculiar to the Negro as a race.
In general it would seem that the Negro possesses the ac
cepted characteristics of the savage mind, that is, the same
kind of general manifestation of the phenomena of ab
straction, inhibition and choice ; he also reveals many modi
fications of such manifestations. But be this as it may, the
Negro in the South to-day presents a problem, the particu
lars of which have been described in the foregoing pages.
The practical application does not differ, whether the Negro
possesses different laws of mental activity, whether the
manifestations of his phenomena depend upon the character
of individual experience that is subjected to the mental laws,
or whether it is facility brought about by habitual response.
That is, for the present purpose, it matters little whether the
organization of the Negro s mind is different from that of
the whites or whether there is only a difference of content of
mind. In any case there is consistency in the policies which
give the Negro opportunity to develop whatever is best in
the individual and in the race, and which attempt to reveal
those fundamental characteristics which at present lie at the
centre of the problem. In either case the process must be
essentially the same.
There is neither place nor cause for pessimism. The
problem is a difficult one and it will become more difficult
and complex. Likewise the problems of special labor situa
tions, immigration and economic adjustments are difficult.
5 OI ] THE NEGRO PROBLEM 297
There will be conflicts just as is inevitable under race con
ditions and relations in a compound society. At times such
conflicts will seem more intense and threatening, but they
do not now constitute a serious problem and they should
not be allowed to overshadow the issues involved. Likewise
sensational measures and discussions both Sou^h and North
should not be permitted to cloud the real issues and to throw
the study of the problem into heated and senseless discus
sions. In any complex situation it is easy to take the ex
treme view, emphasize and multiply and with the aid of
the imagination and probable facts, to reach a sincere con
clusion as to the hopelessness of the problem. It is like
wise easy to emphasize and multiply the opposite extremes
and conceive impractical, Utopian solutions. A civilization
like that which the American people will develop ought to
be able to cope with such a problem as that involved in
the adjustment of the relations between different races.
Pessimism can only be interpreted to mean an admission of
unwillingness to face a problem at once difficult, immediate,
significant and hopeful.
APPENDIX
TOPIC: CHILDREN DIFFER IN ENVIRONMENT
Discussion: Thomas P. Bailey, Supt. of Schools, Memphis,
Tenn.
My discussion shall concern itself only with the first sub-
topic, Southern Problems.
There is only one Southern problem, and it is one of en
vironment. For Southern children are the truest of Ameri
cans by birth and tradition, and therefore if they are being
bred in the cult of caste, nurture due to conditions and not
nature due to inheritance must be responsible for their de
parture from the splendid type of American Democracy.
But do not suppose that even by implication I am con
demning my own dear people. Public peace and the safety
of the state demand that the less developed race be subordin
ate to the more developed, under conditions as they exist
in the South today. The Caste of the Kin is the practice
of the theory that blood is thicker than water ; and the Ser
mon on the Mount can not invalidate God s own law of the
Survival of the Fittest. If these widely different races can
not blend their blood and instinct and science say nay
the only real foundation for democracy, equality actual or
potential, does not exist and can not be created. The prin
ciples of liberty, equality and fraternity are as abstractly
true as Newton s Laws of Motion, but the real resistance of
race-consciousness brings about as real a friction as does the
resistance of the aid in modifying the action of bodies in
motion.
603] 299
300 APPENDIX [604
The all-inclusive virtue, love itself, has a biological basis,
and character-values are conditioned by body-facts. Thus
it happens that the Southerner s loyalty to his race comes
of his love of his kind, the kind he knows and values.
But should such conditions exist? Must Southern chil
dren of the dominant race grow up to scorn and despise,
or else condescendingly to tolerate, their less fortunate fel
low-creatures ? Or shall we legitimate lust and short-circuit
the destiny of a Chosen People? Southerners understand
the apparent cruelty imputed to the God of Israel who is
represented as commanding the extermination of non-
assimilable peoples. But the more refined killing of today
in the South is not the occasional taking of a Negro s life
but the impassive and relentless murder of a people s hopes.
But better this than worse that might be. Better twenty
years of Europe than a cycle of Cathay. Better praeter-
natural suspicion than breeding dusky broods. Sometimes
we must be cruel would we be kind.
Only in the Kingdom of Heaven is there neither marriage
nor giving in marriage. Now the Kingdom has not yet
come in the South. Therefore, let him that would establish
any kind of equality on any basis other than that of a bio
logically based family life, give us the recipe for life in a
vacuum.
Again I ask Should these things be? Must the South
ern child be compelled to choose between the ideal and the
real in a world where ideals must be realized in accordance
with the laws of nature? Will sickly saintliness bring us
salvation? Or must we seek safety in racial selfishness?
God forbid the answer, " Yes," to either of these last two
questions! Who shall deliver us from the body of this
death!
I dare not hope to put this subject before you sharply in
a hasty minute or two. But I must make an appeal in the
605] APPENDIX 30I
name of the righteous God and of bewildered humanity.
I ask that you leaders of education think on these things
in this wise : Let us have this Negro Question studied. We
are studying tariffs and the price of beef ; we become parti
sans about a pole invisible and intangible; our scientific
expeditions scour land and sea for specimens of, fauna and
flora; we discriminate nicely the uncertain tints of Mexican
Indians; we explore the heavens above, the earth beneath
and the waters under the earth all these we do, and much
more, without the waving of bloody shirts or the planting of
party platforms.
Let us take the Negro Question out of politics, out of
society, out of popular religious discussion, out of prize
fighting, out of all wherein heat doth obtain rather than
light.
Let us put the Negro Question into science, and science
into the Negro Question. We have tried all else, and in
vain. Parties and churches and schools, and philanthropies
of all kinds, have brought us not one whit nearer a solution.
The favorite prescription for a solution is education, es
pecially industrial education. And yet there are towns
where Negro artisans are not allowed to work and labor
unions in plenty that Negroes may not enter. Education
for what ? Are the whites going to neglect the training of
their children s hands? When the grandsons of the former
slave-owners are dead will any one prefer Negro Labor,
skilled or unskilled, to white?
Can education abolish race-consciousness and re-pattern
the convolutions of the brain? Aye, education may solve
the race-problem and all problems, but when and where
and how?
Men and brethern, let us study the Race Problem. Let
the study be national and international, for ours is not the
only problem of race. Let the study be scientific and not
3 02 APPENDIX [606
sentimental; co-operative and not individualistic; continuous
and not scrappy ; professional and not dilettante ; humani
tarian and not partisan.
Let us isolate the surd and square the whole equation
find- a square deal. It is science, and science alone, star-
eyed science, truth-loving science, spiritually intellectual
science it is the Twentieth Century s greatest power, the
scientific research of today, that can prepare us for the doing
of this Nation s greatest duty the solution of this problem,
so as to free two unallied peoples and make the states of
this union United States indeed and in truth !
VITA
HOWARD WASHINGTON ODUM, the author of this disser
tation, was born May 24, 1884, in Walton County, Georgia.
He received the A. B. Degree in 19x14 from Emory Col
lege, Oxford, Georgia, and the A. M. degree from the
University of Mississippi in 1906. In 1905 1906 he
was assistant principal of the Toccopola School and in
1905 1908 he was instructor in the University of Mis
sissippi. He was fellow in Psychology at Clark Univer
sity in 1908 1909. and received the Ph. D. degree in
1909. During his stay at Clark University he studied
under the direction of President G. Stanley Hall. Pro
fessors Carroll D. Wright. Edmund C. Sanford, William
H. Burnham, Clifton F. Hodge, and Alexander F. Cham
berlain. He was a student at Columbia University in
1909 1910. During his stay at Columbia he studied
under the direction of Professors Franklin H. Giddings,
Edwin R. A. Seligman, Henry R. Seager, John B. Clark
and William A. Dunning, and attended the seminars of
Professors Giddings and Seligman. He has published
" Religious Folk-songs of the Southern Negroes "
(American Journal of Religious Psychology and Educa
tion. July, 1909, Vol. Hi, pp. 265 365).
303
13
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